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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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Essays on Sikhism
Misrepresentation Of Gurbani And The Sikh Religion By Vested Interests
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<blockquote data-quote="Harjas Kaur Khalsa" data-source="post: 86528" data-attributes="member: 2125"><p><strong>Re: Misrepresentation of Gurbani and the Sikh religion by vested interets</strong></p><p></p><p></p><p></p><p>Why is it that when I object to Vijaydeep Singh's comments calling for destruction of Hinduism I receive 2 infractions. Yet here you are yet again, personally attacking my character as something about a plastic shoelace, and you will, again, not even receive any comment from moderators?</p><p></p><p></p><p>I converted into Sikhism through the Khalistani communities. The version of events which I learned, the Gurbani which I learned from native Punjabis was all colored with this bias. As I became more and more estranged from this community due to acts of violence and ostracism which I did personally witness, and begin to study the doubts and questions that I had, yes, in fact, I did see that there was more than one side to the story. These are MY experiences. They shape and color MY interpretations and views. Why is your hostility to Hinduism so great that all you can do is defend comments calling for destruction of Hinduism and attack the validity of MY personal views? Sikhs are a different sect within Hinduism according to my understanding. So, just like Nirmalas are different from Nihangs. We call one Nirmala, and the other Nihang, we know they are different but we also know they are "Sikhs." In the same way do I use the terms Hindu and Sikh. One can't erase the past 100 years of sectarian divide between the two communities in the name of some pretended humanism. Nonetheless, I have already articulated the sanatan viewpoint which sees the two as more similar than different. Those posts were deleted. If your name is Sinister, and my name is Harjas I fail to see how acknowledging our individuality means we can have no commonality. </p><p></p><p>This is the error of modern Sikhism. Because of the Tat Khalsa reform, the Sikh identity is based on REJECTION of any association with Hinduism, despite the fact that impartial scholars cannot fail to acknowledge the overwhelming similarity of philosophical and spiritual teaching shared between them. As anyone can plainly see Buddhism retains it's individuality while yet acknowledging it's sanatan philosophical origins. For some hysterical reason Sikhs can't do that. And so discussions resort to personal character attacks, deletions, special TOS, infractions and all forms of prejudice against the unpopular opinion of actually SUPPORTING a sanatan viewpoint. And interpreting that "individual's right and freedom to express a (hated) opinion" as some kind of THREAT to the sovereignty of the independant Sikh identity.</p><p></p><p>As if the viewpoint alone were a threat to Sikh identity, which would kick in that "By any means necessary to protect the Panth venom." I do suppose there are people who I formerly called "brother" and "sister" who think even I should be killed for voicing these opinions. And I find that thought to be a pitifully sad commentary as a convert to a "religion." Don't you think that's a sad understanding to come to for a convert? Or, I suppose as you said, it isn't even worth the end of your shoelace.</p><p></p><p></p><p></p><p></p><p>I am not pretending to be some humanitarian as you prefer to ridicule. I simply do not see India as attacking and torturing Sikhs as was true during time of Gallughara. So 25 years later, when the Khalistani version of events promotes this belief with articles from Sikh "human rights" organizations making it seem like commonplace, a convert raised in the west will not have any other basis of experience to derive a separate opinion.</p><p></p><p>As I talked to more NON-Sikh people about life in India, it began to be a factor of doubt, since people were telling a different experience, one of basically, peace. So if India is currently at peace with it's Sikhs, why aren't Sikhs taking this golden opportunity to try and heal some of these divisions and prevent them ever happening again? Why instead are there militant shaheedi smagams, nagar kirtans with Babbar Khalsa, and (I have heard with my own ears) praise for Air India 182 bombing with glorification of Ajaib Singh Bagri?</p><p></p><p></p><p>Now, I don't think it takes a humanitarian to start unraveling a faith and trust in that. I was exposed to and educated on a very extremist version of Sikhi. For some years I believed wholeheartedly this was true. I met former militants. I know people who were tortured and scarred by Punjab Police. And if the Gallughara were continuing, I would continue to support Sikhs against human rights violations.</p><p></p><p>BUT,</p><p></p><p>it isn't continuing. What is continuing is militant agitation and collaboration with Pakistan. Why shouldn't I question? Should I watch people get beaten in Gurdwaras over militant politics and ignore it as just another hardluck day for someone? Should I watch the teenagers of my best friends start making militant shaheed posters and paint themselves pointing guns at people and somehow think this is right?</p><p></p><p>And above all....</p><p></p><p></p><p>Can anyone please give me a valid and believable reason WHY I personally, should harbor hostility toward Hindu people and Hindu religion? Why should I wish to harm or target the Indian state and promote Khalistan Zindabad, Pakistan Zindabad?</p><p></p><p>Why would anyone truly questioning continue to believe in such drivel? What does Gurbani say? As I interpret it, Gurbani supports sanatana Dharam. So why shouldn't I? I mean just look at the hostile reactions I'm getting simply for changing my views. It's craziness. Do I love Gursikhi? yes! Do I love Guruji? Yes! Do I love Sikh people? Yes! But I don't have to blindly support the wrong things. So why in the world do you all of a sudden hate me as a person who came to a different understanding based on my different experiences? That will always remain a mystery, and yes, it also colors my perception of Sikhs and Sikhism. I will never understand the ostracism of a person in the name of "defending the faith" who is sincerely trying to believe what's right. Forget about Hindus for a moment. How and when did I become everyone's enemy? That is something I will probably never accept or understand.</p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 86528, member: 2125"] [b]Re: Misrepresentation of Gurbani and the Sikh religion by vested interets[/b] Why is it that when I object to Vijaydeep Singh's comments calling for destruction of Hinduism I receive 2 infractions. Yet here you are yet again, personally attacking my character as something about a plastic shoelace, and you will, again, not even receive any comment from moderators? I converted into Sikhism through the Khalistani communities. The version of events which I learned, the Gurbani which I learned from native Punjabis was all colored with this bias. As I became more and more estranged from this community due to acts of violence and ostracism which I did personally witness, and begin to study the doubts and questions that I had, yes, in fact, I did see that there was more than one side to the story. These are MY experiences. They shape and color MY interpretations and views. Why is your hostility to Hinduism so great that all you can do is defend comments calling for destruction of Hinduism and attack the validity of MY personal views? Sikhs are a different sect within Hinduism according to my understanding. So, just like Nirmalas are different from Nihangs. We call one Nirmala, and the other Nihang, we know they are different but we also know they are "Sikhs." In the same way do I use the terms Hindu and Sikh. One can't erase the past 100 years of sectarian divide between the two communities in the name of some pretended humanism. Nonetheless, I have already articulated the sanatan viewpoint which sees the two as more similar than different. Those posts were deleted. If your name is Sinister, and my name is Harjas I fail to see how acknowledging our individuality means we can have no commonality. This is the error of modern Sikhism. Because of the Tat Khalsa reform, the Sikh identity is based on REJECTION of any association with Hinduism, despite the fact that impartial scholars cannot fail to acknowledge the overwhelming similarity of philosophical and spiritual teaching shared between them. As anyone can plainly see Buddhism retains it's individuality while yet acknowledging it's sanatan philosophical origins. For some hysterical reason Sikhs can't do that. And so discussions resort to personal character attacks, deletions, special TOS, infractions and all forms of prejudice against the unpopular opinion of actually SUPPORTING a sanatan viewpoint. And interpreting that "individual's right and freedom to express a (hated) opinion" as some kind of THREAT to the sovereignty of the independant Sikh identity. As if the viewpoint alone were a threat to Sikh identity, which would kick in that "By any means necessary to protect the Panth venom." I do suppose there are people who I formerly called "brother" and "sister" who think even I should be killed for voicing these opinions. And I find that thought to be a pitifully sad commentary as a convert to a "religion." Don't you think that's a sad understanding to come to for a convert? Or, I suppose as you said, it isn't even worth the end of your shoelace. I am not pretending to be some humanitarian as you prefer to ridicule. I simply do not see India as attacking and torturing Sikhs as was true during time of Gallughara. So 25 years later, when the Khalistani version of events promotes this belief with articles from Sikh "human rights" organizations making it seem like commonplace, a convert raised in the west will not have any other basis of experience to derive a separate opinion. As I talked to more NON-Sikh people about life in India, it began to be a factor of doubt, since people were telling a different experience, one of basically, peace. So if India is currently at peace with it's Sikhs, why aren't Sikhs taking this golden opportunity to try and heal some of these divisions and prevent them ever happening again? Why instead are there militant shaheedi smagams, nagar kirtans with Babbar Khalsa, and (I have heard with my own ears) praise for Air India 182 bombing with glorification of Ajaib Singh Bagri? Now, I don't think it takes a humanitarian to start unraveling a faith and trust in that. I was exposed to and educated on a very extremist version of Sikhi. For some years I believed wholeheartedly this was true. I met former militants. I know people who were tortured and scarred by Punjab Police. And if the Gallughara were continuing, I would continue to support Sikhs against human rights violations. BUT, it isn't continuing. What is continuing is militant agitation and collaboration with Pakistan. Why shouldn't I question? Should I watch people get beaten in Gurdwaras over militant politics and ignore it as just another hardluck day for someone? Should I watch the teenagers of my best friends start making militant shaheed posters and paint themselves pointing guns at people and somehow think this is right? And above all.... Can anyone please give me a valid and believable reason WHY I personally, should harbor hostility toward Hindu people and Hindu religion? Why should I wish to harm or target the Indian state and promote Khalistan Zindabad, Pakistan Zindabad? Why would anyone truly questioning continue to believe in such drivel? What does Gurbani say? As I interpret it, Gurbani supports sanatana Dharam. So why shouldn't I? I mean just look at the hostile reactions I'm getting simply for changing my views. It's craziness. Do I love Gursikhi? yes! Do I love Guruji? Yes! Do I love Sikh people? Yes! But I don't have to blindly support the wrong things. So why in the world do you all of a sudden hate me as a person who came to a different understanding based on my different experiences? That will always remain a mystery, and yes, it also colors my perception of Sikhs and Sikhism. I will never understand the ostracism of a person in the name of "defending the faith" who is sincerely trying to believe what's right. Forget about Hindus for a moment. How and when did I become everyone's enemy? That is something I will probably never accept or understand. [/QUOTE]
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