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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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Sikh Sikhi Sikhism
Janam Sakhi Are True Events
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<blockquote data-quote="kharkoo4life" data-source="post: 22390" data-attributes="member: 1348"><p><strong>re: 'Janam Sakhi' Are True Events</strong></p><p></p><p></p><p> </p><p>Fateh,</p><p> </p><p>Firstly i would like to say it is very encouraging to see how much pyaar and respect eveyrone has for the guru sahibaan. Regardless of which side of the fence one stands on with regards to the authenticity of janamsakhis it is evident that both sides show equal pyaar towards the guru.</p><p> </p><p>With regards to Sakhis there is a very important fact we should always remember. And that is while gurbani is written first hand by the hands of the gurus themselves the same can not be said of the janamsakhis. The latter were written by 2nd hand sources, in some cases decades (or hundred years after) the deaths of the gurus. Thus while there is no contesting that we should accept gurbani as being the authentic word of the guru it would be naive to assume that every word written in the janamsakhis is equally authentic and true.</p><p> </p><p>The gurus took great pains to ensure that after their death they did not become beings which ppl would worship as superhuman beings. They wanted ppl to get attached to the message and not the messenger. This is why as long a they were alive they forbid anyone to make paintings or drawings of them, did not write a collection of their own personal life stories (nor did they authenticate any written by someone else). Unfortunately these same measures were not taken with the live of Jesus and we can clearly see the end reslut of that -- the elevation of jesus to some supernatural, miracal filled angel/prophet and more focus on worship of him rather than his message</p><p> </p><p>This is not to say that we should completley disregard every story of sikh history. Most are filled with invaluable lessons and we should learn from them instead of getting fixated on the petty details of the story. For instance, the bible is also full of many great stories with good moral lessons but taking the stories literaly and all that is in them to be factual and true multiple problems have arisen. Science is daily disproving the myths of many biblical accounts, but if ppl rather than takin them as true history regard them for that they are -- metaphors and analogies to explain concepts and instill virtues in man then this problem woudl be avoided.</p><p> </p><p>The same dillema today exists with the janamsakhis. The vast majority are filled with so many metaphors and similes that over time these metaphors themselves have become to be taken as the truth rather then the hidden message contained within them.</p><p> </p><p>Lets take a simple common story prevalent amongst the majority of sikhs today: "kawda the cannibal and guru nanak." In short, while travelling thru the jungles mardana was captured by kawda who then placed him over a fire and was preparing to cook and eat him. mardana prayed to guru nanak for help, and then upon arrival of the guru and his divine presence the fire instantly became cool and went out. Thus mardana was saved from the fire and kauda 'rakash' (cannibal) was transformed itno a disciple of the guru.</p><p> </p><p>Now if we analyse this story according to the philosophy of gurbani we will see that it goes completley against gurmat. No guru ever engaged in any miracles or use of miraculous powers. Be it to shower rain on a dry field, to stop a gigantic boulder with their hand or to save someone elses life. If we examine these stories we will see they raise many points which make the gurus contradictory and hypoctires.</p><p> </p><p>Why would one guru be willing to use miraculous power to save his own life (guru nanak stopping the bolder) yet another guru openly walk to his own execution (guru tegh bahadaur)? Why would the guru be willing to use miracles to make rain fall on a dry land simple cuz ppl wanted crops to grow while at another time the guru ostracize his own son (ram rai) for performing miracles to impress someone (as well as altering the bani)?</p><p> </p><p>With regards to the above story, if the presence of the guru was enought to put out the fire why did the fire not go out when guru arjan dev ji sat on the boiling cauldron full of water?</p><p> </p><p>In so many cases the guru is telling us to accept the will of god, bhanna mun-na, yet in their lives we have sakhis where on one hand they are openly accepting their fate (tortures, executions) yet at other hands the gurus are going against the will and using their own special powers to alter the course of events for petty worldy things (be it to save someones life, to make rain fall, or to teach a lesson). And we cannot simply argue that the guru used miracles to teach lessons, cuz the only thing the guru said is worhty to help man change is love and gurbani.</p><p> </p><p>Finally about the above story, in order to make it more appaeling to the listeners, much like they do in hollywood, storytellers and historians have mixed in a great deal of hype and spice to the truth. Firstly, Kauda was not a rakash, i.e. he was not a man eater. He belonged to a group of people, nomads who used to typicaly live in forests, jungles (much like many native americans in north america lived in jungles prior to colonization). Due to their limited contact with regular rural and city folk very little ws known bout them and most ppl viewed them as wierdos. And stories would grow bout how these jungle ppl were evil, possessed or wud eat men. </p><p> </p><p>(when the person ur spreading rumours about isnt around to disprove them u can come up with whatever u want n many ppl will eevntually start belieiving it. For instant, the sasquatch isnt around (cuz it doenst exist) to disprove any of the myths about it so we can make up whatever stories we want about it)</p><p> </p><p>ANyways, due to limited contact, false myths being created bout them, most ppl viewed n treated these jungle men with very little respect or care. They were regarded as almost less than human animals. Thus one can see that when there was any rare contact between regular ppl and these jungle men, the conversations were usually not pleasent.</p><p> </p><p>In this light, what is most likely is when mardana n guru nanak did come across these people, for guru nanak travelled all over and interacted with all people, initially kauda probably looked upon them as ordinary rural folk and with this prejudice approached them with anger and resentment. He probably thoght they were out to mock or ridicule him and became defensive as a result of all the years of social conditioning. He may even have become verbally and physically agressive. But when Guru Nanak spoke, he always spoke with sincere honest heart full of love. And Guru Nanak always tried to reason with people using language and examples they would understand. He probably asked Kauda what he would gain by hurting either of them, what benefit it would serve, and if he did hurt or kill them if he could bring them back to life. This made Kauda think if i cant give life why wud i want to take theirs away. And if they arent causing me harm why should i harm them. Though this interaction of love and reason Kauda came to understand Guru Nanak and became his disciple.</p><p> </p><p>There was no miracle or magic involved. We need to start looking at the traditional sakhis which have been passed down (jus like folk stories and fables) and start analysing them accordign to gurbani and see whetther they could actually be true or are more likely been made up (at least segments of them). And above all, we need to rise above any sakhi and instead of focusing on the minor details about them, understand the hidden message in them.</p></blockquote><p></p>
[QUOTE="kharkoo4life, post: 22390, member: 1348"] [b]re: 'Janam Sakhi' Are True Events[/b] Fateh, Firstly i would like to say it is very encouraging to see how much pyaar and respect eveyrone has for the guru sahibaan. Regardless of which side of the fence one stands on with regards to the authenticity of janamsakhis it is evident that both sides show equal pyaar towards the guru. With regards to Sakhis there is a very important fact we should always remember. And that is while gurbani is written first hand by the hands of the gurus themselves the same can not be said of the janamsakhis. The latter were written by 2nd hand sources, in some cases decades (or hundred years after) the deaths of the gurus. Thus while there is no contesting that we should accept gurbani as being the authentic word of the guru it would be naive to assume that every word written in the janamsakhis is equally authentic and true. The gurus took great pains to ensure that after their death they did not become beings which ppl would worship as superhuman beings. They wanted ppl to get attached to the message and not the messenger. This is why as long a they were alive they forbid anyone to make paintings or drawings of them, did not write a collection of their own personal life stories (nor did they authenticate any written by someone else). Unfortunately these same measures were not taken with the live of Jesus and we can clearly see the end reslut of that -- the elevation of jesus to some supernatural, miracal filled angel/prophet and more focus on worship of him rather than his message This is not to say that we should completley disregard every story of sikh history. Most are filled with invaluable lessons and we should learn from them instead of getting fixated on the petty details of the story. For instance, the bible is also full of many great stories with good moral lessons but taking the stories literaly and all that is in them to be factual and true multiple problems have arisen. Science is daily disproving the myths of many biblical accounts, but if ppl rather than takin them as true history regard them for that they are -- metaphors and analogies to explain concepts and instill virtues in man then this problem woudl be avoided. The same dillema today exists with the janamsakhis. The vast majority are filled with so many metaphors and similes that over time these metaphors themselves have become to be taken as the truth rather then the hidden message contained within them. Lets take a simple common story prevalent amongst the majority of sikhs today: "kawda the cannibal and guru nanak." In short, while travelling thru the jungles mardana was captured by kawda who then placed him over a fire and was preparing to cook and eat him. mardana prayed to guru nanak for help, and then upon arrival of the guru and his divine presence the fire instantly became cool and went out. Thus mardana was saved from the fire and kauda 'rakash' (cannibal) was transformed itno a disciple of the guru. Now if we analyse this story according to the philosophy of gurbani we will see that it goes completley against gurmat. No guru ever engaged in any miracles or use of miraculous powers. Be it to shower rain on a dry field, to stop a gigantic boulder with their hand or to save someone elses life. If we examine these stories we will see they raise many points which make the gurus contradictory and hypoctires. Why would one guru be willing to use miraculous power to save his own life (guru nanak stopping the bolder) yet another guru openly walk to his own execution (guru tegh bahadaur)? Why would the guru be willing to use miracles to make rain fall on a dry land simple cuz ppl wanted crops to grow while at another time the guru ostracize his own son (ram rai) for performing miracles to impress someone (as well as altering the bani)? With regards to the above story, if the presence of the guru was enought to put out the fire why did the fire not go out when guru arjan dev ji sat on the boiling cauldron full of water? In so many cases the guru is telling us to accept the will of god, bhanna mun-na, yet in their lives we have sakhis where on one hand they are openly accepting their fate (tortures, executions) yet at other hands the gurus are going against the will and using their own special powers to alter the course of events for petty worldy things (be it to save someones life, to make rain fall, or to teach a lesson). And we cannot simply argue that the guru used miracles to teach lessons, cuz the only thing the guru said is worhty to help man change is love and gurbani. Finally about the above story, in order to make it more appaeling to the listeners, much like they do in hollywood, storytellers and historians have mixed in a great deal of hype and spice to the truth. Firstly, Kauda was not a rakash, i.e. he was not a man eater. He belonged to a group of people, nomads who used to typicaly live in forests, jungles (much like many native americans in north america lived in jungles prior to colonization). Due to their limited contact with regular rural and city folk very little ws known bout them and most ppl viewed them as wierdos. And stories would grow bout how these jungle ppl were evil, possessed or wud eat men. (when the person ur spreading rumours about isnt around to disprove them u can come up with whatever u want n many ppl will eevntually start belieiving it. For instant, the sasquatch isnt around (cuz it doenst exist) to disprove any of the myths about it so we can make up whatever stories we want about it) ANyways, due to limited contact, false myths being created bout them, most ppl viewed n treated these jungle men with very little respect or care. They were regarded as almost less than human animals. Thus one can see that when there was any rare contact between regular ppl and these jungle men, the conversations were usually not pleasent. In this light, what is most likely is when mardana n guru nanak did come across these people, for guru nanak travelled all over and interacted with all people, initially kauda probably looked upon them as ordinary rural folk and with this prejudice approached them with anger and resentment. He probably thoght they were out to mock or ridicule him and became defensive as a result of all the years of social conditioning. He may even have become verbally and physically agressive. But when Guru Nanak spoke, he always spoke with sincere honest heart full of love. And Guru Nanak always tried to reason with people using language and examples they would understand. He probably asked Kauda what he would gain by hurting either of them, what benefit it would serve, and if he did hurt or kill them if he could bring them back to life. This made Kauda think if i cant give life why wud i want to take theirs away. And if they arent causing me harm why should i harm them. Though this interaction of love and reason Kauda came to understand Guru Nanak and became his disciple. There was no miracle or magic involved. We need to start looking at the traditional sakhis which have been passed down (jus like folk stories and fables) and start analysing them accordign to gurbani and see whetther they could actually be true or are more likely been made up (at least segments of them). And above all, we need to rise above any sakhi and instead of focusing on the minor details about them, understand the hidden message in them. [/QUOTE]
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Janam Sakhi Are True Events
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