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Guru Granth Sahib
Composition, Arrangement & Layout
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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How Many Sikhs Have Married Out Of Caste/race?
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<blockquote data-quote="lionprinceuk" data-source="post: 92035" data-attributes="member: 120"><p>PL70 ji, since I more believe and respect the purataan traditional sikhi I do not find Dasam Granth contraversial compared to theanti DasdamGranth views nurtured under the british raaj. The Bir Rass bani of Dasam Granth and Sri Sarbloh Granth Sahib is very important for warrior khalsa.</p><p></p><p>Since the akali nihang Khalsa also keeps Dasam Granth parkash it is mostly sikhs that are away from traditions that stir the commonfolk to become paranoid to scriptures and historical artifacts. Since I totally believe in Guru Gobind Singh's bani, I would then also believe in it. I am not one to question Guru ji, and can only question peoples' portrayal of Guru ji.</p><p></p><p>Again, when Guru Gobind Singh is talking about being kshatriya, he is not proving Guru Nanak Dev ji's statement wrong. Following warrior tradition is not promoting inequality. In fact anyone becoming part of khalsa fauj was becoming a kshatriya or warrior. Kshatriya is term for warrior, but in the society it has become just a caste, but back in the days these things were traditions of what people done. And of course, Guru ji wasn;t narrowing down being a warrior into caste.</p><p></p><p>In Sarbloh Granth , Guru Gobind Sing says:</p><p>"Khalsa is my caste and dignity. From the Khalsa I was born."</p><p></p><p>So Guru ji again saying it as a caste, but it doesn't mean it is contradicting what Guru Nanak says. Because we have to look at the true meaning of things, the literal meaning and the spiritual meaning. It is common sense to see humanity as individuals and groups, but from Guru Nanak's teaching we need to use common sense and see we shouldn't become too attached to these things, and not become absrobed into them, because they are illusions and maya. However, it would no be sensible to deny the groups of people around us. Sometimes groups of people have to be recognised, such as the enemy in the fight, such as king's army, the mughal army, the British invaders' army, the hill raja. Sometimes it is common sense to recognise groups. How else would we recognise all the different traditions and beliefs to people if we are not even prepared to recognise people being associated with them? Is sikhi not attributed to a group of people. If people follow sikh panth, are they not grouped as people who do such? Is Guru ji's khalsa not recognised as a group or army of ascetic warriors, the singhs. When singhs serve in this army,they do become like one castem but afterwaards they have to return to their society and families and follow these maryadas and laws, except of course those who choose to stay and live with the khalsa fauj.</p><p></p><p>Again it is also completely false to assume the sterotype that a acknolwedging a varna, or following its traditions is considering others to be lower class.Therefore it is not hypocrisy, how is just following tradition and culture putting down others, it is nothing but a common sterotype, that is unfortunatel;y practised by a lot of people.I know people are khatris and brahmins that do not consider others as lower class and would even be prepared tomarry them. Please explain to me how these people are hypocrites in just being Brahmuins and khatris?</p><p></p><p>Also Guru Nanak explains about it, but I still do not see how Guru ji point blank rejects these traditions, but I am completely open to believe that Guru ji rejects a hierarchical caste system. Again I think it also depends on how one views their interpretations of bani, everyone has their own views. </p><p></p><p>Again Guru Gobind Singh hasn't "boasted", you need to read again what context Guru ji is using.They are showing that, they are kshatrirya or warrior, and not like brahmins who are not. Remember, Guru Gobind Singh jis bani wasmore for battlefield. So it would be natural to behave like a warrior who fights than a person who is just praying, who willnot be useful in that certain time in need. And being from Sodhi clan, he would also be son of kshatriya, since Guru Tegh bahadur was also Sodhi kshatriya,, but also a warrior regardless, they even obtained the name Tegh Bahadur becuase of their warrior feats.</p><p></p><p>Again, it doesn't matter to Guru ji if panj piarey were not kshatriya, but after becoming khalsa, they became warriors. Remember, in the indian society, one who became warrior used to automtically become kshatriya. You can say, kshatriya is a term for warrior. But there is difference between people who actually physically are warrior, and people who just belong to a clan that is associated with such, and has such only claim to being kshatriya because of their ancestory. Again, guru ji actually made kshatriya or warriors, by nature and not by name.</p><p></p><p>And I do get it, saying that one is from kshatriya does not mean boasting, pride, revenge, anger and greed; I have not felt this from most people who have told me that they are khatris. Very Unfortunately,these days there are people who boast about being a singh, sikh or amrit-dhari in the same vein.</p><p></p><p>Again, you have not shown me how the quote of being kshatriya is promoting caste system, or how one being or claiming to be kshatriya/khatri is promoting caste system? to me this is just a stereotype that anyone belonging toa group is following a caste system!</p><p></p><p>And about the janeoo, yes, Guru ji has described the uselessness of teh thread,but still doesn'tprove if he did or didn;t wear, since I think he would have been forced to by parents regradless, but I do not know,and we need more historical evidence. Again, wearing or not wearing, does not really do anything to a person, so we do not need to go too deep into the matter. But it is definetly clear what guru ji has said about these things in the pauri tyou posted staring with:</p><p>ਦਇਆ ਕਪਾਹ ਸੰਤੋਖੁ ਸੂਤੁ ਜਤੁ ਗੰਢੀ ਸਤੁ ਵਟੁ ॥ </p><p>Ḏa▫i▫ā kapāh sanṯokẖ sūṯ jaṯ gandẖī saṯ vat. </p><p>Make compassion the cotton, contentment the thread, modesty the knot and truth the twist</p><p></p><p>But we must remember, there is difference between rejecting and forcing people to do something.</p><p>So Guru Nanak may not have seen real use in the thread. He may even not have worn it.But he would never have forced all of society to stop wearing it, or even go on and on about it. </p><p></p><p>You would probably agree with me there is no reason to go on and on about caste, either for or against. However, there is also much of this preaching where people are told they are following a caste system, and then they are attacked for belonging to a tribe, alot of this hatefull preaching is being done in panth these days, especially by traditionaless youth. And unfortunately, this provokes arguments about caste. </p><p></p><p>I never used to bother about my tribe, I am from jatt background. It was only when people started attacking people for just mentioning this, and nothing more, that there was no choiuce but to defend ourselves.There is much of this on the net and otherplaces. If people cannot respect ones background then how do they call themselves sikhs? Also accusing people of folowing a caste system, I do not agree with this. In fact, I did not even know what caste system was until some sikhs preached it to me about the 4 varnas. In fact many people who are accused of following caste system actually have no idea about the 4 varnas, yet they are still accused!?!</p><p>OF course, it is importnat to follow traditions, it is not a very nice sight to see what is happening to traditionaless people such as what is happening in the west. No traditions to maintain the values and morals. People have also rejected sikh traditions and therefore have gone distant from the tradirtion of DasamGranth, and even attack the khalsa traditions practised by nihangs. Lack of tradition is what is causing different sikhi to be taught to Guru ji's sikhi. Without traditions,people point at gurbani and say it is not guru jis' bani, and question guru ji.</p></blockquote><p></p>
[QUOTE="lionprinceuk, post: 92035, member: 120"] PL70 ji, since I more believe and respect the purataan traditional sikhi I do not find Dasam Granth contraversial compared to theanti DasdamGranth views nurtured under the british raaj. The Bir Rass bani of Dasam Granth and Sri Sarbloh Granth Sahib is very important for warrior khalsa. Since the akali nihang Khalsa also keeps Dasam Granth parkash it is mostly sikhs that are away from traditions that stir the commonfolk to become paranoid to scriptures and historical artifacts. Since I totally believe in Guru Gobind Singh's bani, I would then also believe in it. I am not one to question Guru ji, and can only question peoples' portrayal of Guru ji. Again, when Guru Gobind Singh is talking about being kshatriya, he is not proving Guru Nanak Dev ji's statement wrong. Following warrior tradition is not promoting inequality. In fact anyone becoming part of khalsa fauj was becoming a kshatriya or warrior. Kshatriya is term for warrior, but in the society it has become just a caste, but back in the days these things were traditions of what people done. And of course, Guru ji wasn;t narrowing down being a warrior into caste. In Sarbloh Granth , Guru Gobind Sing says: "Khalsa is my caste and dignity. From the Khalsa I was born." So Guru ji again saying it as a caste, but it doesn't mean it is contradicting what Guru Nanak says. Because we have to look at the true meaning of things, the literal meaning and the spiritual meaning. It is common sense to see humanity as individuals and groups, but from Guru Nanak's teaching we need to use common sense and see we shouldn't become too attached to these things, and not become absrobed into them, because they are illusions and maya. However, it would no be sensible to deny the groups of people around us. Sometimes groups of people have to be recognised, such as the enemy in the fight, such as king's army, the mughal army, the British invaders' army, the hill raja. Sometimes it is common sense to recognise groups. How else would we recognise all the different traditions and beliefs to people if we are not even prepared to recognise people being associated with them? Is sikhi not attributed to a group of people. If people follow sikh panth, are they not grouped as people who do such? Is Guru ji's khalsa not recognised as a group or army of ascetic warriors, the singhs. When singhs serve in this army,they do become like one castem but afterwaards they have to return to their society and families and follow these maryadas and laws, except of course those who choose to stay and live with the khalsa fauj. Again it is also completely false to assume the sterotype that a acknolwedging a varna, or following its traditions is considering others to be lower class.Therefore it is not hypocrisy, how is just following tradition and culture putting down others, it is nothing but a common sterotype, that is unfortunatel;y practised by a lot of people.I know people are khatris and brahmins that do not consider others as lower class and would even be prepared tomarry them. Please explain to me how these people are hypocrites in just being Brahmuins and khatris? Also Guru Nanak explains about it, but I still do not see how Guru ji point blank rejects these traditions, but I am completely open to believe that Guru ji rejects a hierarchical caste system. Again I think it also depends on how one views their interpretations of bani, everyone has their own views. Again Guru Gobind Singh hasn't "boasted", you need to read again what context Guru ji is using.They are showing that, they are kshatrirya or warrior, and not like brahmins who are not. Remember, Guru Gobind Singh jis bani wasmore for battlefield. So it would be natural to behave like a warrior who fights than a person who is just praying, who willnot be useful in that certain time in need. And being from Sodhi clan, he would also be son of kshatriya, since Guru Tegh bahadur was also Sodhi kshatriya,, but also a warrior regardless, they even obtained the name Tegh Bahadur becuase of their warrior feats. Again, it doesn't matter to Guru ji if panj piarey were not kshatriya, but after becoming khalsa, they became warriors. Remember, in the indian society, one who became warrior used to automtically become kshatriya. You can say, kshatriya is a term for warrior. But there is difference between people who actually physically are warrior, and people who just belong to a clan that is associated with such, and has such only claim to being kshatriya because of their ancestory. Again, guru ji actually made kshatriya or warriors, by nature and not by name. And I do get it, saying that one is from kshatriya does not mean boasting, pride, revenge, anger and greed; I have not felt this from most people who have told me that they are khatris. Very Unfortunately,these days there are people who boast about being a singh, sikh or amrit-dhari in the same vein. Again, you have not shown me how the quote of being kshatriya is promoting caste system, or how one being or claiming to be kshatriya/khatri is promoting caste system? to me this is just a stereotype that anyone belonging toa group is following a caste system! And about the janeoo, yes, Guru ji has described the uselessness of teh thread,but still doesn'tprove if he did or didn;t wear, since I think he would have been forced to by parents regradless, but I do not know,and we need more historical evidence. Again, wearing or not wearing, does not really do anything to a person, so we do not need to go too deep into the matter. But it is definetly clear what guru ji has said about these things in the pauri tyou posted staring with: ਦਇਆ ਕਪਾਹ ਸੰਤੋਖੁ ਸੂਤੁ ਜਤੁ ਗੰਢੀ ਸਤੁ ਵਟੁ ॥ Ḏa▫i▫ā kapāh sanṯokẖ sūṯ jaṯ gandẖī saṯ vat. Make compassion the cotton, contentment the thread, modesty the knot and truth the twist But we must remember, there is difference between rejecting and forcing people to do something. So Guru Nanak may not have seen real use in the thread. He may even not have worn it.But he would never have forced all of society to stop wearing it, or even go on and on about it. You would probably agree with me there is no reason to go on and on about caste, either for or against. However, there is also much of this preaching where people are told they are following a caste system, and then they are attacked for belonging to a tribe, alot of this hatefull preaching is being done in panth these days, especially by traditionaless youth. And unfortunately, this provokes arguments about caste. I never used to bother about my tribe, I am from jatt background. It was only when people started attacking people for just mentioning this, and nothing more, that there was no choiuce but to defend ourselves.There is much of this on the net and otherplaces. If people cannot respect ones background then how do they call themselves sikhs? Also accusing people of folowing a caste system, I do not agree with this. In fact, I did not even know what caste system was until some sikhs preached it to me about the 4 varnas. In fact many people who are accused of following caste system actually have no idea about the 4 varnas, yet they are still accused!?! OF course, it is importnat to follow traditions, it is not a very nice sight to see what is happening to traditionaless people such as what is happening in the west. No traditions to maintain the values and morals. People have also rejected sikh traditions and therefore have gone distant from the tradirtion of DasamGranth, and even attack the khalsa traditions practised by nihangs. Lack of tradition is what is causing different sikhi to be taught to Guru ji's sikhi. Without traditions,people point at gurbani and say it is not guru jis' bani, and question guru ji. [/QUOTE]
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