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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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Hard Talk
Bachittar Natak
Insight On Dasam Granth (bachitar Natak) | Dr Karminder Singh
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<blockquote data-quote="Gyani Jarnail Singh" data-source="post: 213984" data-attributes="member: 189"><p>Gurfateh All Jios.</p><p></p><p>Here is the reply to the points raised by Kully Poster above.</p><p></p><p></p><p></p><p><strong>Making “important” points without watching a video in full has many pitfalls – one of which is that we comment without getting the full picture.</strong></p><p></p><p></p><p></p><p><strong>This is an established historical fact. Historian Dr Harjinder Singh Dilgeer establishes the sources of this historical narrative.</strong></p><p></p><p></p><p></p><p><strong>At 7:42 of the video Dr Karminder mentions that Sikhs who lived permanently in the Jungles of Punjab, the Hills of Jammu and Kashmir and the deserts of Rajasthan did come out on occasion of need. </strong></p><p><strong></strong></p><p><strong>They came out to the towns in disguise to get provisions. And they risked their lives to take a dip in the sarowar at Darbar Sahib Amritsar as per their faith. </strong></p><p><strong></strong></p><p><strong>But the Darbar Sahib, let alone “Amritsar” was never in the control of these authentic Sikhs at any point. </strong></p><p><strong></strong></p><p><strong>Coming out of the jungles to take a dip is very different from being in control of Sikh institutions, the Sikh psyche and Sikh literature. All of these were in the control of the fake and pro-government Sikhs.</strong></p><p></p><p></p><p></p><p><strong>What is of poor assertion therefore is the suggestion that Sikhs who were fighting for their survival with a heavy price tag on their heads were in control of “Amritsar” and more importantly Sikh literature, Sikh history writing and the Gurdwaras.</strong></p><p><strong></strong></p><p><strong>In any case most of the Sikh literature that was produced at that time was NOT produced in Amritsar – but in places outside Punjab, notably Benares and Patna. The former was the centre for vedic thought and the latter has been in the hands of Nirmalas from then till now. </strong></p><p></p><p></p><p></p><p><strong>The premise is correct and valid. There is no mention of the DG (or by any of its eight other names) in Sikh literature prior to 1800s. </strong></p><p><strong></strong></p><p><strong>Furthermore, the Bachittar Natak (and lots of other so called puratan granths like the Sarab Loh etc) were not produced in the Punjab. The BN is largely a translation of markandey puran, shiv puran and bhagvat puran. These purans had their centres in Benares. The Nirmalas who originated from Benares sat in Benares and translated them into Brij and Punjabi and took them back to Punjab.</strong></p><p><strong></strong></p><p><strong>Not only did authentic Sikhs not have control of “Amritsar” but having control would have had no effect on the adulterated literature that was being concocted in Benares and other centres of vedic thought.</strong></p><p></p><p></p><p></p><p><strong>If you watched the entire video you would know that the story of adulteration begins after the Banda Singh Bahadur period. </strong></p><p></p><p></p><p></p><p><strong>Settling a dispute and Sikhs being in “control of Amritsar” are two different things. </strong></p><p></p><p></p><p></p><p><strong>Sikhs came out of the Jungles/hills/deserts periodically to loot their essential needs. The need to loot itself suggests that they were NOT in control of Amritsar. If Sikhs were the ruling forces of Amritsar, what was the need to loot? They would have been in control of the treasury. </strong></p><p></p><p></p><p></p><p><strong>All of these meetings were with the express permission of the Rulers and the Nirmala controllers of Darbar Sahib. </strong></p><p><strong></strong></p><p><strong>The Nirmalas who controlled Darbar Sahib consented because they got handsome Charawas from the Sikhs. The Rulers of Amritsar consented because they got huge sums as taxes.</strong></p><p><strong></strong></p><p><strong>Bhai Mani Singh’s shaheede resulted from non-payment of such a tax to the rulers of Amritsar. That year at least the rulers decided to go one step ahead and conduct a genocide of the Sikhs who would be attending and since the Sikhs came to know, they did not come to Darbar Sahib in large numbers. Hence no Charawa and no taxes. </strong></p><p><strong></strong></p><p><strong>If Authentic Sikhs were in control of Amrtisar, what was the need for persmission, taxes and Bhai ji’s shaheedee?</strong></p><p></p><p></p><p></p><p><strong>Yes , there is more. The Sikhs came out of their refuge places almost daily because they loved their faith and their gurdwaras. That is NOT the issue in the video. The issues are</strong></p><p><strong></strong></p><p><strong>1) Who had control of the gurdwaras, their maryada, their practices etc. </strong></p><p><strong></strong></p><p><strong>2) Who had control of Sikh literature, Sikh History and Sikh psyche. </strong></p><p></p><p></p><p></p><p><strong>The absence is longer than 70 years. Authentic Sikhs were physically absent for that 70 years. Even when they did regain rights to be in their gurdwaras without restrictions, the gurdwaras remained in the control of the fake Sikhs for another century and more. </strong></p><p><strong></strong></p><p><strong>If Sikhs were in control, then what was the need for the Gurdwara Reform Movement in 1925? We say this in our ardas daily. Mahant Narain Das (and many more) were only kicked out of the Grudwaras in 1926 onwards. </strong></p><p><strong></strong></p><p><strong>Sikhs have not totally freed themselves from the shackles of the Nirmalas, Udasis, mahants, Sants etc. Now we may have physical control of our gurdwaras, but the Sikh psyche, sikh literature, sikh history etc that exists is still the one that was concocted and adulterated by the fake Sikhs. </strong></p><p><strong></strong></p><p><strong>I would urge you to watch the entire video (and others who have strived to put Sikh history into proper perspective). </strong></p><p><strong></strong></p><p><strong>What the video provides is a holistic story of a 70-meter wide fabric. A sprinkling of needle holes of incidents here and there does not alter the fabric in any discerning way. </strong></p></blockquote><p></p>
[QUOTE="Gyani Jarnail Singh, post: 213984, member: 189"] Gurfateh All Jios. Here is the reply to the points raised by Kully Poster above. [B]Making “important” points without watching a video in full has many pitfalls – one of which is that we comment without getting the full picture.[/B] [B]This is an established historical fact. Historian Dr Harjinder Singh Dilgeer establishes the sources of this historical narrative.[/B] [B]At 7:42 of the video Dr Karminder mentions that Sikhs who lived permanently in the Jungles of Punjab, the Hills of Jammu and Kashmir and the deserts of Rajasthan did come out on occasion of need. They came out to the towns in disguise to get provisions. And they risked their lives to take a dip in the sarowar at Darbar Sahib Amritsar as per their faith. But the Darbar Sahib, let alone “Amritsar” was never in the control of these authentic Sikhs at any point. Coming out of the jungles to take a dip is very different from being in control of Sikh institutions, the Sikh psyche and Sikh literature. All of these were in the control of the fake and pro-government Sikhs.[/B] [B]What is of poor assertion therefore is the suggestion that Sikhs who were fighting for their survival with a heavy price tag on their heads were in control of “Amritsar” and more importantly Sikh literature, Sikh history writing and the Gurdwaras. In any case most of the Sikh literature that was produced at that time was NOT produced in Amritsar – but in places outside Punjab, notably Benares and Patna. The former was the centre for vedic thought and the latter has been in the hands of Nirmalas from then till now. [/B] [B]The premise is correct and valid. There is no mention of the DG (or by any of its eight other names) in Sikh literature prior to 1800s. Furthermore, the Bachittar Natak (and lots of other so called puratan granths like the Sarab Loh etc) were not produced in the Punjab. The BN is largely a translation of markandey puran, shiv puran and bhagvat puran. These purans had their centres in Benares. The Nirmalas who originated from Benares sat in Benares and translated them into Brij and Punjabi and took them back to Punjab. Not only did authentic Sikhs not have control of “Amritsar” but having control would have had no effect on the adulterated literature that was being concocted in Benares and other centres of vedic thought.[/B] [B]If you watched the entire video you would know that the story of adulteration begins after the Banda Singh Bahadur period. [/B] [B]Settling a dispute and Sikhs being in “control of Amritsar” are two different things. [/B] [B]Sikhs came out of the Jungles/hills/deserts periodically to loot their essential needs. The need to loot itself suggests that they were NOT in control of Amritsar. If Sikhs were the ruling forces of Amritsar, what was the need to loot? They would have been in control of the treasury. [/B] [B]All of these meetings were with the express permission of the Rulers and the Nirmala controllers of Darbar Sahib. The Nirmalas who controlled Darbar Sahib consented because they got handsome Charawas from the Sikhs. The Rulers of Amritsar consented because they got huge sums as taxes. Bhai Mani Singh’s shaheede resulted from non-payment of such a tax to the rulers of Amritsar. That year at least the rulers decided to go one step ahead and conduct a genocide of the Sikhs who would be attending and since the Sikhs came to know, they did not come to Darbar Sahib in large numbers. Hence no Charawa and no taxes. [I][U][COLOR=#ff0000][/COLOR][/U][/I] If Authentic Sikhs were in control of Amrtisar, what was the need for persmission, taxes and Bhai ji’s shaheedee?[/B] [B]Yes , there is more. The Sikhs came out of their refuge places almost daily because they loved their faith and their gurdwaras. That is NOT the issue in the video. The issues are 1) Who had control of the gurdwaras, their maryada, their practices etc. 2) Who had control of Sikh literature, Sikh History and Sikh psyche. [/B] [B]The absence is longer than 70 years. Authentic Sikhs were physically absent for that 70 years. Even when they did regain rights to be in their gurdwaras without restrictions, the gurdwaras remained in the control of the fake Sikhs for another century and more. If Sikhs were in control, then what was the need for the Gurdwara Reform Movement in 1925? We say this in our ardas daily. Mahant Narain Das (and many more) were only kicked out of the Grudwaras in 1926 onwards. Sikhs have not totally freed themselves from the shackles of the Nirmalas, Udasis, mahants, Sants etc. Now we may have physical control of our gurdwaras, but the Sikh psyche, sikh literature, sikh history etc that exists is still the one that was concocted and adulterated by the fake Sikhs. I would urge you to watch the entire video (and others who have strived to put Sikh history into proper perspective). What the video provides is a holistic story of a 70-meter wide fabric. A sprinkling of needle holes of incidents here and there does not alter the fabric in any discerning way. [/B] [/QUOTE]
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Hard Talk
Bachittar Natak
Insight On Dasam Granth (bachitar Natak) | Dr Karminder Singh
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