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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="Kully" data-source="post: 215163" data-attributes="member: 20967"><p>Harkian Ji, I have not said anything about the female gender in a good or bad light. It's your good self who has been saying this all along. </p><p></p><p></p><p></p><p></p><p></p><p>It's apparent to those who understand it. Let me make it a little different from you. Have you heard the story of the "Hare and the Tortoise"? I'm sure you have as its very famous around the the world. Now do you think the author of that was trying to make out that all "Hares" were like that Hare in the story? And that all tortoises were like that tortoise in the story? </p><p></p><p>To read that and say that all hares/tortoises are such and such, would mean that a person understood what from the story? </p><p></p><p></p><p></p><p></p><p>The average farmer or worker in those days acheived far more than was expected of them! They fought against strong powerful armies and succeeded in defeating them! Give them more credit. People in those days gave a lot more time to study as well. I want to say the same to you, but at the same time, i have to ask whether it is worth your time? This post of yours is exactly the same thing you have said from around 2 years ago, when I first joined. There has not been 1 mm of advancement. </p><p></p><p></p><p></p><p></p><p>Ok, so why are you totally in the dark here? CharitroPakhyan is not gurbani in a spiritual plane but it is an incredible work of literature to those who can understand exactly what Guru Sahib to saying. </p><p></p><p></p><p></p><p></p><p>Well the theme of CharitroPakhyan is based around the 5 chor, so what better characters to use than humans? And not only does it use the female gender but also the male gender. You know this. I have posted this many times. Yet you turn around and post the same thing over and over. </p><p></p><p></p><p></p><p></p><p>Again the same thing over and over. Men are not painted as angels! And in some of the charitars the the female characters display bravery and sharp intellect! </p><p></p><p>Open your mind and look beyond male-female conflict. You have centred this around that only. </p><p></p><p></p><p></p><p></p><p>NO! The King is unaware of what the Queen has done. The Minister is trying to tell the King in an ever so subtle way. </p><p></p><p></p><p></p><p></p><p>It's not a spiritual text anyh more than the "hare and the tortoise" is a manual for animal understanding. Please try and understand this.</p><p></p><p></p><p></p><p></p><p>Was the overall message of the Hare and the Tortoise to make us understand that Hares were horrible creatures whilst Tortoises were examples of good behaviour? </p><p></p><p></p><p></p><p>Of course it doesn't! It has more to do with mankind, just as the Hare and the Tortoise has nothing to do with animals. </p><p></p><p></p><p></p><p></p><p>Like I said many times here, world literature will not have one line of thought. People with different intellect will take different things from it. </p><p></p><p>Look at this shabad fromSGGS:</p><p></p><p>ਮਃ ੩ <em>॥ </em></p><p>Third Mehla:</p><p></p><p>ਮਨੁ ਕੁੰਚਰੁ ਪੀਲਕੁ ਗੁਰੂ ਗਿਆਨੁ ਕੁੰਡਾ ਜਹ ਖਿੰਚੇ ਤਹ ਜਾਇ <em>॥ </em></p><p>ਮਨ (ਮਾਨੋ) ਹਾਥੀ ਹੈ; (ਜੇ) ਸਤਿਗੁਰੂ (ਇਸ ਦਾ) ਮਹਾਵਤ (ਬਣੇ, ਤੇ) ਗੁਰੂ ਦੀ ਦਿੱਤੀ ਮਤਿ (ਇਸ ਦੇ ਸਿਰ ਤੇ) ਕੁੰਡਾ ਹੋਵੇ, ਤਾਂ ਇਹ ਮਨ ਓਧਰ ਜਾਂਦਾ ਹੈ ਜਿਧਰ ਗੁਰੂ ਤੋਰਦਾ ਹੈ । </p><p>The mind is the elephant, the Guru is the elephant-driver, and knowledge is the whip. Wherever the Guru drives the mind, it goes.</p><p></p><p>ਨਾਨਕ ਹਸਤੀ ਕੁੰਡੇ ਬਾਹਰਾ ਫਿਰਿ ਫਿਰਿ ਉਝੜਿ ਪਾਇ <em>॥੨॥ </em></p><p>ਪਰ, ਹੇ ਨਾਨਕ! ਕੁੰਡੇ ਤੋਂ ਬਿਨਾ ਹਾਥੀ ਮੁੜ ਮੁੜ ਕੁਰਾਹੇ ਪੈਂਦਾ ਹੈ ।੨।</p><p>O Nanak, without the whip, the elephant wanders into the wilderness, again and again. ||2|</p><p></p><p>Guru Sahib is describing the mind as an elephant. He also says that it needs to be whipped to stop it going into the wilderness.</p><p></p><p>Can you not see the similarity here with the shabad and Charitars in terms of the message?</p><p></p><p>The shabad above is talking about the mind as an elephant and CharitroPakhyan is talking about the 5 chor as characters of man/woman. </p><p></p><p></p><p></p><p></p><p>Only because you can't see it, because of the wallyou have put up around it. </p><p></p><p>Remeber you were the one who thought that "a woman needed her husbands permission to urinate"?</p><p></p><p>It took a huge stretch from me to expand your mind on that. I'm sure you can do it yourself as well. </p><p></p><p></p><p></p><p></p><p>But I'm not saying that though. I'm saying the woman represents "Maya". But why in the text are there charitars where the woman is the heroine if what you think is true? </p><p></p><p>Was the writer of the "Hare and the Tortoise" writing with an agenda against Hares and a pro-tortoise one? </p><p></p><p>Think about it.</p><p></p><p></p><p></p><p></p><p></p><p></p><p>Yes and again you are wrong. A man with an ailment goes to someone who he thinks can cure him. The hakim advises him to put his tongue into a mare's vagina and that will cure him. Is there any suggestion that there is some kind of sexual intonation in this act? In olden days animals urine was a source of medicine. This is most likely why this has been used. </p><p></p><p>People go to doctors every day with problems related to their genitalia. Do you think that these interactions are of a sexual nature? I'm beginning to think that this is a very sordid picture you have painted for yourself here thinking that this charitar is about beastiality. </p><p></p><p>It's precisely because of what you have written here, that I am convinced that your understanding of this text does not proceed beyond the literal text.</p></blockquote><p></p>
[QUOTE="Kully, post: 215163, member: 20967"] Harkian Ji, I have not said anything about the female gender in a good or bad light. It's your good self who has been saying this all along. It's apparent to those who understand it. Let me make it a little different from you. Have you heard the story of the "Hare and the Tortoise"? I'm sure you have as its very famous around the the world. Now do you think the author of that was trying to make out that all "Hares" were like that Hare in the story? And that all tortoises were like that tortoise in the story? To read that and say that all hares/tortoises are such and such, would mean that a person understood what from the story? The average farmer or worker in those days acheived far more than was expected of them! They fought against strong powerful armies and succeeded in defeating them! Give them more credit. People in those days gave a lot more time to study as well. I want to say the same to you, but at the same time, i have to ask whether it is worth your time? This post of yours is exactly the same thing you have said from around 2 years ago, when I first joined. There has not been 1 mm of advancement. Ok, so why are you totally in the dark here? CharitroPakhyan is not gurbani in a spiritual plane but it is an incredible work of literature to those who can understand exactly what Guru Sahib to saying. Well the theme of CharitroPakhyan is based around the 5 chor, so what better characters to use than humans? And not only does it use the female gender but also the male gender. You know this. I have posted this many times. Yet you turn around and post the same thing over and over. Again the same thing over and over. Men are not painted as angels! And in some of the charitars the the female characters display bravery and sharp intellect! Open your mind and look beyond male-female conflict. You have centred this around that only. NO! The King is unaware of what the Queen has done. The Minister is trying to tell the King in an ever so subtle way. It's not a spiritual text anyh more than the "hare and the tortoise" is a manual for animal understanding. Please try and understand this. Was the overall message of the Hare and the Tortoise to make us understand that Hares were horrible creatures whilst Tortoises were examples of good behaviour? Of course it doesn't! It has more to do with mankind, just as the Hare and the Tortoise has nothing to do with animals. Like I said many times here, world literature will not have one line of thought. People with different intellect will take different things from it. Look at this shabad fromSGGS: ਮਃ ੩ [I]॥ [/I] Third Mehla: ਮਨੁ ਕੁੰਚਰੁ ਪੀਲਕੁ ਗੁਰੂ ਗਿਆਨੁ ਕੁੰਡਾ ਜਹ ਖਿੰਚੇ ਤਹ ਜਾਇ [I]॥ [/I] ਮਨ (ਮਾਨੋ) ਹਾਥੀ ਹੈ; (ਜੇ) ਸਤਿਗੁਰੂ (ਇਸ ਦਾ) ਮਹਾਵਤ (ਬਣੇ, ਤੇ) ਗੁਰੂ ਦੀ ਦਿੱਤੀ ਮਤਿ (ਇਸ ਦੇ ਸਿਰ ਤੇ) ਕੁੰਡਾ ਹੋਵੇ, ਤਾਂ ਇਹ ਮਨ ਓਧਰ ਜਾਂਦਾ ਹੈ ਜਿਧਰ ਗੁਰੂ ਤੋਰਦਾ ਹੈ । The mind is the elephant, the Guru is the elephant-driver, and knowledge is the whip. Wherever the Guru drives the mind, it goes. ਨਾਨਕ ਹਸਤੀ ਕੁੰਡੇ ਬਾਹਰਾ ਫਿਰਿ ਫਿਰਿ ਉਝੜਿ ਪਾਇ [I]॥੨॥ [/I] ਪਰ, ਹੇ ਨਾਨਕ! ਕੁੰਡੇ ਤੋਂ ਬਿਨਾ ਹਾਥੀ ਮੁੜ ਮੁੜ ਕੁਰਾਹੇ ਪੈਂਦਾ ਹੈ ।੨। O Nanak, without the whip, the elephant wanders into the wilderness, again and again. ||2| Guru Sahib is describing the mind as an elephant. He also says that it needs to be whipped to stop it going into the wilderness. Can you not see the similarity here with the shabad and Charitars in terms of the message? The shabad above is talking about the mind as an elephant and CharitroPakhyan is talking about the 5 chor as characters of man/woman. Only because you can't see it, because of the wallyou have put up around it. Remeber you were the one who thought that "a woman needed her husbands permission to urinate"? It took a huge stretch from me to expand your mind on that. I'm sure you can do it yourself as well. But I'm not saying that though. I'm saying the woman represents "Maya". But why in the text are there charitars where the woman is the heroine if what you think is true? Was the writer of the "Hare and the Tortoise" writing with an agenda against Hares and a pro-tortoise one? Think about it. Yes and again you are wrong. A man with an ailment goes to someone who he thinks can cure him. The hakim advises him to put his tongue into a mare's vagina and that will cure him. Is there any suggestion that there is some kind of sexual intonation in this act? In olden days animals urine was a source of medicine. This is most likely why this has been used. People go to doctors every day with problems related to their genitalia. Do you think that these interactions are of a sexual nature? I'm beginning to think that this is a very sordid picture you have painted for yourself here thinking that this charitar is about beastiality. It's precisely because of what you have written here, that I am convinced that your understanding of this text does not proceed beyond the literal text. [/QUOTE]
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Hard Talk
Bachittar Natak
Insight On Dasam Granth (bachitar Natak) | Dr Karminder Singh
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