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ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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<blockquote data-quote="Nadeem" data-source="post: 51969" data-attributes="member: 4611"><p>Due to the confused nature of statements from a minority of people in this forum about the historical connections between Sufism and Sikhism, I attach for everyone's consideration, the following article, obtained from the internet, for deeper consideration and reflection. Readers are warned in advance not to assume that this article is advocating the supremacy of one religion over and above another, but, is instead, identifying the profundity of the underlying similarities:</p><p> </p><p><span style="font-family: 'Courier New'">THE SIKH AND THE SUFI</span></p><p> </p><p><span style="font-family: 'Courier New'">In the latter part of the fourteen century, a great movement came into existence in India. It was a movement that later made the political achievements of Akbar possible. This political upheaval was preceded by a wave of religious revival, headed in the north of India by such immortal saints as Kabir and Nanak. National movements always seem to arise out of some such religious revival. Kabir was a Muslim, Nanak was a Hindu; but Nanak was claimed by the Muslims as their leader, being called by them Nanak Shah; and Kabir is claimed by the Hindus as one of their great teachers, his chief Gadi being in holy Benares. This was a movement that was intended to unite Hindu and Muslim; and the two great masters, Kabir and Nanak, typified in themselves this ideal of unity. About the same period there came, with liberalising forces, a movement that afterwards went by the name of the Sufi Movement.</span><span style="font-family: 'Courier New'">The religion of Sindh is Sikhism and Sufism. The Hindus in Sindh are </span><span style="font-family: 'Courier New'">chiefly Sikh, the followers of the teaching of Nanak. Guru Nanak </span><span style="font-family: 'Courier New'">himself visited the north of Sindh. The Sikhs of Sindh are chiefly </span><span style="font-family: 'Courier New'">Hindu Sikhs, and have very little in common with the Punjabi Singhs.</span><span style="font-family: 'Courier New'">Sikhism found a strong foothold in Sindh, perhaps because of the </span><span style="font-family: 'Courier New'">Buddhist influence there; the Sikhism of Guru Nanak contains in itself the original spirit of Hinduism, minus all the accretions of </span><span style="font-family: 'Courier New'">latter-day Brahmanism. </span><span style="font-family: 'Courier New'">So Sikhism has given back to the Sindhi the spirit of the old religion which he had lost to some extent owing to the causes mentioned above. But the influence of Sufism in Sindh both on the Hindus and Muslims has been tremendous. Many of the great original Islamic families in Sindh accepted Sufism. Shah Latif, the greatest poet and mystic of Sindh, was a Kureshi of the family of the Prophet, and a lineal descendant of the Mughal House of Herat near Afghanistan. Sachal, the next great poet and mystic of Sindh, belonged to the House of Khalif [Caliph] Umar, whose very near descendant, Shahabuddin, came with the Arabs and became the ruler of Sehwan. These great families have been the real repositories of the best that is in Islam; they have kept intact its culture. Sufism is the mysticism of Islam; and Ali, the lion of God and son-in-law of the Prophet, is said to have been the first initiator and organiser of the mystic school of the Sufis; but later on the Sufi Movement took on special colour as in Persia.</span><span style="font-family: 'Courier New'">The great Sufis of Persia, the immortal Rumi, Jami, Hafiz and many </span><span style="font-family: 'Courier New'">other resplendent mystic lights, have shed their effulgent and </span><span style="font-family: 'Courier New'">glorious spiritual rays on Inida; to this day they are the beloved </span><span style="font-family: 'Courier New'">teachers of Muslims as well as of Hindus. Sindh has had a full share </span><span style="font-family: 'Courier New'">of this bread of life from the Persian Sufis. Afghanistan also claims to be the birth-place of one of the greatest of Sufis, Senai, whose influence even to this day is not insignificant. </span><span style="font-family: 'Courier New'">When Sufism as such first came into India cannot be ascertained. Of </span><span style="font-family: 'Courier New'">course the spirit and teaching of Sufism are completely found in the </span><span style="font-family: 'Courier New'">Vedanta, and in the latter-day saints of India; but the comparatively </span><span style="font-family: 'Courier New'">fresher flowers from Persia added a charm, a beauty, a fragrance, that enriched the mystic treasure. The Sufis of Sindh are peculiar in the sense that the garment of their mysticism is neither specially Islamic nor Persian, but it contains in its warp and woof the threads of both the Indo-Aryan Sanatana Dharma and the Arabic-Persian mystic culture.</span><span style="font-family: 'Courier New'">In fact there is hardly a country in the whole of Asia, including </span><span style="font-family: 'Courier New'">India, in which the mystic thought of two great civilisations, the </span><span style="font-family: 'Courier New'">Indian and the Arabic-Iranian, is seen in so beautiful a union as in </span><span style="font-family: 'Courier New'">Sindh. There is a good deal of Sufism in the Punjab, and Punjab too </span><span style="font-family: 'Courier New'">has had some very great Sufis, such as Bulashah and Mian Bahu; but </span><span style="font-family: 'Courier New'">many of the Sufis of Punjab were in close touch with Sindh, as till </span><span style="font-family: 'Courier New'">comparatively lately Multan was a part of Sindh, whose boundaries </span><span style="font-family: 'Courier New'">extended even as far as Cashmere (Kashmir). The Punjab has even now</span><span style="font-family: 'Courier New'">many Sufis, but Sindh being singularly free from religious orthodoxy</span><span style="font-family: 'Courier New'">has absorbed more of Sufism than Punjab where, on account of different political conditions, social and religious restrictions are more manifest than in Sindh.</span><span style="font-family: 'Courier New'">In Sindh at the present moment [ca. 1924], there are numerous Hindus </span><span style="font-family: 'Courier New'">and amongst them some of the best brains of Sindh, old and new, who</span><span style="font-family: 'Courier New'">are Sufis by religion. In fact, throughout Sindh, the Hindu Amils are attached to the chief centres of the Sufis, and are the main </span><span style="font-family: 'Courier New'">supporters and advisers of the holders of the Gadi ['keepers of the</span><span style="font-family: 'Courier New'">flame']. This Hindu-Muslim union is a marvellous phenomenon in Sindh. This does not mean that there are no political dissensions in Sindh between the Hindu and Muslim, and that religious bigotry is altogether absent in Hindus and Muslims. As a matter of fact there has been enough of it, and it still exists in many forms and is bound to exist in some form or another while the present political policy, that divides race from race, religion from religion, caste from caste, Hindu from Hindu, Muslim from Muslim, exists.</span><span style="font-family: 'Courier New'">Of course these conditions are not due only to the present political </span><span style="font-family: 'Courier New'">policy; it is in a good measure due to other, deeper, causes that </span><span style="font-family: 'Courier New'">exist in human nature; and also to the very fact of the variety of </span><span style="font-family: 'Courier New'">religion and sects. But in Sindh, owing to its history and other </span><span style="font-family: 'Courier New'">causes, there is less of religious bigotry; and the experiment of the </span><span style="font-family: 'Courier New'">union of religions is to some degree successful and can be witnessed </span><span style="font-family: 'Courier New'">with the physical eye, not merely in the imagination.</span><span style="font-family: 'Courier New'">If one goes round to the various important centres of the Sufis, </span><span style="font-family: 'Courier New'">especially on the chief days of celebrations, he will be agreeably </span><span style="font-family: 'Times New Roman'"><span style="font-family: 'Courier New'"><span style="font-size: 10px">surprised to see the marriage of Islam with the older Religion. It is the fundmental basis of Sufism that the Truth is one. </span></span></span><span style="font-family: 'Times New Roman'"><span style="font-family: 'Courier New'"><span style="font-size: 10px">As the Koran says: 'There is nothing new that I give unto you, what I give is as old as the ages.' </span></span></span><span style="font-family: 'Times New Roman'"><span style="font-family: 'Courier New'"><span style="font-size: 10px">Thus while the Islam of the Arab is old as the hills, as they say, the religion of the Hindu is old as the snows of the Himalayas - even older. </span></span></span><span style="font-family: 'Times New Roman'"><span style="font-family: 'Courier New'"><span style="font-size: 10px">Sufism found a congenial soil in Sindh, and seems to have spread into every nook and</span></span> corner.</span></p><p> </p><p>----------------------------------------</p><p>----------------------------------------</p></blockquote><p></p>
[QUOTE="Nadeem, post: 51969, member: 4611"] Due to the confused nature of statements from a minority of people in this forum about the historical connections between Sufism and Sikhism, I attach for everyone's consideration, the following article, obtained from the internet, for deeper consideration and reflection. Readers are warned in advance not to assume that this article is advocating the supremacy of one religion over and above another, but, is instead, identifying the profundity of the underlying similarities: [FONT=Courier New]THE SIKH AND THE SUFI[/FONT] [FONT=Courier New]In the latter part of the fourteen century, a great movement came into existence in India. It was a movement that later made the political achievements of Akbar possible. This political upheaval was preceded by a wave of religious revival, headed in the north of India by such immortal saints as Kabir and Nanak. National movements always seem to arise out of some such religious revival. Kabir was a Muslim, Nanak was a Hindu; but Nanak was claimed by the Muslims as their leader, being called by them Nanak Shah; and Kabir is claimed by the Hindus as one of their great teachers, his chief Gadi being in holy Benares. This was a movement that was intended to unite Hindu and Muslim; and the two great masters, Kabir and Nanak, typified in themselves this ideal of unity. About the same period there came, with liberalising forces, a movement that afterwards went by the name of the Sufi Movement.[/FONT][FONT=Courier New]The religion of Sindh is Sikhism and Sufism. The Hindus in Sindh are [/FONT][FONT=Courier New]chiefly Sikh, the followers of the teaching of Nanak. Guru Nanak [/FONT][FONT=Courier New]himself visited the north of Sindh. The Sikhs of Sindh are chiefly [/FONT][FONT=Courier New]Hindu Sikhs, and have very little in common with the Punjabi Singhs.[/FONT][FONT=Courier New]Sikhism found a strong foothold in Sindh, perhaps because of the [/FONT][FONT=Courier New]Buddhist influence there; the Sikhism of Guru Nanak contains in itself the original spirit of Hinduism, minus all the accretions of [/FONT][FONT=Courier New]latter-day Brahmanism. [/FONT][FONT=Courier New]So Sikhism has given back to the Sindhi the spirit of the old religion which he had lost to some extent owing to the causes mentioned above. But the influence of Sufism in Sindh both on the Hindus and Muslims has been tremendous. Many of the great original Islamic families in Sindh accepted Sufism. Shah Latif, the greatest poet and mystic of Sindh, was a Kureshi of the family of the Prophet, and a lineal descendant of the Mughal House of Herat near Afghanistan. Sachal, the next great poet and mystic of Sindh, belonged to the House of Khalif [Caliph] Umar, whose very near descendant, Shahabuddin, came with the Arabs and became the ruler of Sehwan. These great families have been the real repositories of the best that is in Islam; they have kept intact its culture. Sufism is the mysticism of Islam; and Ali, the lion of God and son-in-law of the Prophet, is said to have been the first initiator and organiser of the mystic school of the Sufis; but later on the Sufi Movement took on special colour as in Persia.[/FONT][FONT=Courier New]The great Sufis of Persia, the immortal Rumi, Jami, Hafiz and many [/FONT][FONT=Courier New]other resplendent mystic lights, have shed their effulgent and [/FONT][FONT=Courier New]glorious spiritual rays on Inida; to this day they are the beloved [/FONT][FONT=Courier New]teachers of Muslims as well as of Hindus. Sindh has had a full share [/FONT][FONT=Courier New]of this bread of life from the Persian Sufis. Afghanistan also claims to be the birth-place of one of the greatest of Sufis, Senai, whose influence even to this day is not insignificant. [/FONT][FONT=Courier New]When Sufism as such first came into India cannot be ascertained. Of [/FONT][FONT=Courier New]course the spirit and teaching of Sufism are completely found in the [/FONT][FONT=Courier New]Vedanta, and in the latter-day saints of India; but the comparatively [/FONT][FONT=Courier New]fresher flowers from Persia added a charm, a beauty, a fragrance, that enriched the mystic treasure. The Sufis of Sindh are peculiar in the sense that the garment of their mysticism is neither specially Islamic nor Persian, but it contains in its warp and woof the threads of both the Indo-Aryan Sanatana Dharma and the Arabic-Persian mystic culture.[/FONT][FONT=Courier New]In fact there is hardly a country in the whole of Asia, including [/FONT][FONT=Courier New]India, in which the mystic thought of two great civilisations, the [/FONT][FONT=Courier New]Indian and the Arabic-Iranian, is seen in so beautiful a union as in [/FONT][FONT=Courier New]Sindh. There is a good deal of Sufism in the Punjab, and Punjab too [/FONT][FONT=Courier New]has had some very great Sufis, such as Bulashah and Mian Bahu; but [/FONT][FONT=Courier New]many of the Sufis of Punjab were in close touch with Sindh, as till [/FONT][FONT=Courier New]comparatively lately Multan was a part of Sindh, whose boundaries [/FONT][FONT=Courier New]extended even as far as Cashmere (Kashmir). The Punjab has even now[/FONT][FONT=Courier New]many Sufis, but Sindh being singularly free from religious orthodoxy[/FONT][FONT=Courier New]has absorbed more of Sufism than Punjab where, on account of different political conditions, social and religious restrictions are more manifest than in Sindh.[/FONT][FONT=Courier New]In Sindh at the present moment [ca. 1924], there are numerous Hindus [/FONT][FONT=Courier New]and amongst them some of the best brains of Sindh, old and new, who[/FONT][FONT=Courier New]are Sufis by religion. In fact, throughout Sindh, the Hindu Amils are attached to the chief centres of the Sufis, and are the main [/FONT][FONT=Courier New]supporters and advisers of the holders of the Gadi ['keepers of the[/FONT][FONT=Courier New]flame']. This Hindu-Muslim union is a marvellous phenomenon in Sindh. This does not mean that there are no political dissensions in Sindh between the Hindu and Muslim, and that religious bigotry is altogether absent in Hindus and Muslims. As a matter of fact there has been enough of it, and it still exists in many forms and is bound to exist in some form or another while the present political policy, that divides race from race, religion from religion, caste from caste, Hindu from Hindu, Muslim from Muslim, exists.[/FONT][FONT=Courier New]Of course these conditions are not due only to the present political [/FONT][FONT=Courier New]policy; it is in a good measure due to other, deeper, causes that [/FONT][FONT=Courier New]exist in human nature; and also to the very fact of the variety of [/FONT][FONT=Courier New]religion and sects. But in Sindh, owing to its history and other [/FONT][FONT=Courier New]causes, there is less of religious bigotry; and the experiment of the [/FONT][FONT=Courier New]union of religions is to some degree successful and can be witnessed [/FONT][FONT=Courier New]with the physical eye, not merely in the imagination.[/FONT][FONT=Courier New]If one goes round to the various important centres of the Sufis, [/FONT][FONT=Courier New]especially on the chief days of celebrations, he will be agreeably [/FONT][FONT=Times New Roman][FONT=Courier New][SIZE=2]surprised to see the marriage of Islam with the older Religion. It is the fundmental basis of Sufism that the Truth is one. [/SIZE][/FONT][/FONT][FONT=Times New Roman][FONT=Courier New][SIZE=2]As the Koran says: 'There is nothing new that I give unto you, what I give is as old as the ages.' [/SIZE][/FONT][/FONT][FONT=Times New Roman][FONT=Courier New][SIZE=2]Thus while the Islam of the Arab is old as the hills, as they say, the religion of the Hindu is old as the snows of the Himalayas - even older. [/SIZE][/FONT][/FONT][FONT=Times New Roman][FONT=Courier New][SIZE=2]Sufism found a congenial soil in Sindh, and seems to have spread into every nook and[/SIZE][/FONT] corner.[/FONT] ---------------------------------------- ---------------------------------------- [/QUOTE]
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