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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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Discussions
Hard Talk
Bachittar Natak
Insight On Dasam Granth (bachitar Natak) | Dr Karminder Singh
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<blockquote data-quote="Harkiran Kaur" data-source="post: 215162" data-attributes="member: 18224"><p>Kully Ji, you have admitted that outwardly in the text charitropakhyan does indeed come down hard on the female gender. You say it’s meaningless and that some deeper meaning exists behind it all and that the reader is supposed to ignore the blatant disrespect of the female gender in the outward literal text. </p><p></p><p>Now let’s go to the time period and the audience. The general populous of Sikhs. The average farmer or trade worker. Upon reading that text how many do you think would glean any of this so called deeper meaning as opposed to the literal text? I fully understand metaphor and how it’s used in Gurbani in SGGSJ because the shabad itself explains the metaphor usually in the rahao line you understand what the meaning conveyed is. And nowhere in Gurbani is ANY human painted in bad light for something they have no control over (what body they are born into, gender, disability etc). So to have a text which supposedly has some hidden deeper meaning but outwardly uses the female gender to achieve this, while not caring that vast majority who would read it would take that message about females literally, does not agree with Gurbani or what our Gurus taught. </p><p></p><p>Gurbani straight out says that our ACTIONS alone we are judged on, not by our gender or disability or social status etc. Yet charitropakhyan outwardly paints female gender as immoral and deceitful. You’d feel differently if the whole thing were painting men in that light. </p><p></p><p>Yes you have it right that the king is trying to make him aware of what his wife has done. However there is no deep spiritual meaning there. The overall message is to make him aware how deceitful women can be. This in no way has anything to do with Gurbani. And it’s grasping st straws to somehow say there is a deeper meaning there and that the characters are somehow metaphors for mind etc. It’s a huge stretch and wishful thinking. SGGSJ doesn’t hide the truth. It uses metaphors yes but only because some things which are beyond this world can only be described using terms FROM this world. However the supposed deeper meaning in charitropakhyan in no way needs over 800 pages describing the female gender as deceitful and immoral in order to get a message of relationship between mind ego etc across. SGGJ already does it beautifully without condemning an entire gender! </p><p></p><p>And last point is that a metaphor uses references which people already understood in a societal and cultural context. If you are saying the female gender is outwardly in the text being used as the metaphor for deceit / illusion as you claimed before then you are automatically saying that in real life women are seen in this way. Because that’s how metaphors work. You can’t take an arbritrary thing and just say it means something as a metaphor. It has to be understood as that theme you are trying to get across. Therefore on this case even if the entire thing is a way to describe ego / mind / soul relationship then you are still saying that in real life it’s understood that females are seen as deceitful and immoral because you are using them to convert that message in the form of a metaphor. </p><p></p><p>You know very well the charitar about beastiality and it’s disgusting so I won’t post it again or the reference to it. Guru Ji would not need to use such a disgusting example to prove a point of deceit and trickery even if that were the intent.</p></blockquote><p></p>
[QUOTE="Harkiran Kaur, post: 215162, member: 18224"] Kully Ji, you have admitted that outwardly in the text charitropakhyan does indeed come down hard on the female gender. You say it’s meaningless and that some deeper meaning exists behind it all and that the reader is supposed to ignore the blatant disrespect of the female gender in the outward literal text. Now let’s go to the time period and the audience. The general populous of Sikhs. The average farmer or trade worker. Upon reading that text how many do you think would glean any of this so called deeper meaning as opposed to the literal text? I fully understand metaphor and how it’s used in Gurbani in SGGSJ because the shabad itself explains the metaphor usually in the rahao line you understand what the meaning conveyed is. And nowhere in Gurbani is ANY human painted in bad light for something they have no control over (what body they are born into, gender, disability etc). So to have a text which supposedly has some hidden deeper meaning but outwardly uses the female gender to achieve this, while not caring that vast majority who would read it would take that message about females literally, does not agree with Gurbani or what our Gurus taught. Gurbani straight out says that our ACTIONS alone we are judged on, not by our gender or disability or social status etc. Yet charitropakhyan outwardly paints female gender as immoral and deceitful. You’d feel differently if the whole thing were painting men in that light. Yes you have it right that the king is trying to make him aware of what his wife has done. However there is no deep spiritual meaning there. The overall message is to make him aware how deceitful women can be. This in no way has anything to do with Gurbani. And it’s grasping st straws to somehow say there is a deeper meaning there and that the characters are somehow metaphors for mind etc. It’s a huge stretch and wishful thinking. SGGSJ doesn’t hide the truth. It uses metaphors yes but only because some things which are beyond this world can only be described using terms FROM this world. However the supposed deeper meaning in charitropakhyan in no way needs over 800 pages describing the female gender as deceitful and immoral in order to get a message of relationship between mind ego etc across. SGGJ already does it beautifully without condemning an entire gender! And last point is that a metaphor uses references which people already understood in a societal and cultural context. If you are saying the female gender is outwardly in the text being used as the metaphor for deceit / illusion as you claimed before then you are automatically saying that in real life women are seen in this way. Because that’s how metaphors work. You can’t take an arbritrary thing and just say it means something as a metaphor. It has to be understood as that theme you are trying to get across. Therefore on this case even if the entire thing is a way to describe ego / mind / soul relationship then you are still saying that in real life it’s understood that females are seen as deceitful and immoral because you are using them to convert that message in the form of a metaphor. You know very well the charitar about beastiality and it’s disgusting so I won’t post it again or the reference to it. Guru Ji would not need to use such a disgusting example to prove a point of deceit and trickery even if that were the intent. [/QUOTE]
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Hard Talk
Bachittar Natak
Insight On Dasam Granth (bachitar Natak) | Dr Karminder Singh
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