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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
Mitee Muslaman Kee
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<blockquote data-quote="Tejwant Singh" data-source="post: 200078" data-attributes="member: 138"><p>Sahni ji,</p><p></p><p>Guru Fateh.</p><p></p><p>Very well said and thanks so much for your input. I agree with you in many aspects. Let's see what the viewpoint of notanotherloginplease is. He/she in the post below contradicts him/herself.</p><p></p><p></p><p></p><p>Let's take this one by one what is in bold written by him.</p><p></p><p></p><p></p><p>If the above Sakhi did not happen in reality with which I happen to agree with, then his latter comment, <strong>Please let me know if you are Ok with changing bani. I am not.</strong> contradicts the former one.</p><p></p><p>If the Sakhi did not happen, then no one has changed any part of the Gurbani. Period. End of discussion. He/she has answered his/her own question. Nothing took place according to his first statement. </p><p></p><p>We can not take these Sakhis on their face value to prove our point in the interaction and mind you, I do not blame notanotherloginplease for quoting this Sakhi because it has been quoted by so called Sikh Scholars in their Kathas, Keertan/Kathas quite often to argue their senseless point as you very well said in your own post.</p><p></p><p>We all misspell Gurbani, Words in the Sri Guru Granth Sahib Ji larivaar are changed unintentionally, we skip some words in the same manner all the times while reading Gurbani loudly or silently. To make mistake is a human nature and especially it is understandable for us Sikhs when we make mistakes intentionally or unintentionally as long as we learn from them. Sikhi is all about learning,unlearning and relearning daily.</p><p></p><p>Secondly, Ik Ong Kaar is not vengeful, punisher as the gods of Abrahamic religions and others are. Moolmantar shows us that. If we understand it properly, Nirvair, Nirbhau Ik Ong Kaar teaches us through our Gurus that we should become conversationalists which will make us cultivate internal manifestation within others rather than the external impositions as the dogmas of the other religions command their honchos to dictate that to the followers. </p><p></p><p>Thanks to our visionary Gurus, we do not have any Pope/Popa in our way of life called Sikhi. Each of us is responsible to carry the Sikhi torch lit in a responsible manner.</p><p></p><p>Now coming back to the topic of discussion. I asked some questions to notanotherloginplease and they are worth repeating here in order to deepen/widen our thought process in Sikhi. I will answer them myself for more clarification.</p><p></p><p>1. What does Ghumar (Potter) mean in Hindu religion?</p><p></p><p>In Hinduism, a potter- Ghumar is a low caste person who will never hop scotch to any higher caste no matter how many reincarnations he/she goes through, the latter belief, the Hindus believe in fervently because a Brahmin will always be reincarnated as a Brahmin not as a potter/Ghumar. </p><p></p><p>Let me also add one more thing. This is the reason Sikhi acknowledges reincarnation but cultivates internal manifestation in these fervent believers that if you follow a Sikhi Path, then you will get rid of this silly belief. Sri Guru Granth Sahib Ji is filled with these examples and encouragements to get rid of this belief. Acknowledgement of some belief in other religions is not an acceptance in Sikhi</p><p></p><p>2. What does Ghumar-Potter mean in Islam and the two other Abrahamic religions?</p><p></p><p>Having explained the meaning of Ghumar-potter in Hinduism in which the person is a low caste reject, let's delve what it means in the Abrahamic religions of which Islam is part and parcel of.</p><p></p><p>Potter means God in all 3 Abrahamic religions, unlike some low caste reject like in Hinduism who shall remain at the bottom of the totem pole of hierarchy.</p><p></p><p>The Torah or OT, the Jewish Scripture, The New Testament NT, The Holy Bible- The Christian scripture and The Holy Koran- The Muslim Scripture are filled with the verses singing praises of The Potter- Ghumar.</p><p></p><p></p><p>3. Does it mean the same thing in the above 2?</p><p></p><p>Answered above in 2.</p><p></p><p>4. Who is the Shabad addressed to by Guru Nanak, Hindus or to the Muslims?</p><p></p><p>This beautiful Shabad is addressed to the Muslims on page 466 in the Sri Guru Granth Sahib Ji, our only Guru. And the more important thing which we should always keep in mind is that this Shabad was penned by Guru Nanak a couple of centuries before this so called Sakhi supposed to had had taken place.</p><p></p><p>Sahni ji,I am sure you are aware with the help of your great Gurmat wisdom that this Shabad was addressed to the Muslims for whom Ghumar- The Potter is God and not to the Hindus for whom Ghumar- Potter is a low caste reject and shall remain so no matter how many births and deaths the potter goes through.</p><p></p><p>Now, allow me to request you to share your vast Gurmat wisdom with us.</p><p></p><p>Based on the above, would your understanding of the Shabad and the nonexistence/existence of the Ram Rai Sakhi change?</p><p></p><p>Thanks & regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 200078, member: 138"] Sahni ji, Guru Fateh. Very well said and thanks so much for your input. I agree with you in many aspects. Let's see what the viewpoint of notanotherloginplease is. He/she in the post below contradicts him/herself. Let's take this one by one what is in bold written by him. If the above Sakhi did not happen in reality with which I happen to agree with, then his latter comment, [B]Please let me know if you are Ok with changing bani. I am not.[/B] contradicts the former one. If the Sakhi did not happen, then no one has changed any part of the Gurbani. Period. End of discussion. He/she has answered his/her own question. Nothing took place according to his first statement. We can not take these Sakhis on their face value to prove our point in the interaction and mind you, I do not blame notanotherloginplease for quoting this Sakhi because it has been quoted by so called Sikh Scholars in their Kathas, Keertan/Kathas quite often to argue their senseless point as you very well said in your own post. We all misspell Gurbani, Words in the Sri Guru Granth Sahib Ji larivaar are changed unintentionally, we skip some words in the same manner all the times while reading Gurbani loudly or silently. To make mistake is a human nature and especially it is understandable for us Sikhs when we make mistakes intentionally or unintentionally as long as we learn from them. Sikhi is all about learning,unlearning and relearning daily. Secondly, Ik Ong Kaar is not vengeful, punisher as the gods of Abrahamic religions and others are. Moolmantar shows us that. If we understand it properly, Nirvair, Nirbhau Ik Ong Kaar teaches us through our Gurus that we should become conversationalists which will make us cultivate internal manifestation within others rather than the external impositions as the dogmas of the other religions command their honchos to dictate that to the followers. Thanks to our visionary Gurus, we do not have any Pope/Popa in our way of life called Sikhi. Each of us is responsible to carry the Sikhi torch lit in a responsible manner. Now coming back to the topic of discussion. I asked some questions to notanotherloginplease and they are worth repeating here in order to deepen/widen our thought process in Sikhi. I will answer them myself for more clarification. 1. What does Ghumar (Potter) mean in Hindu religion? In Hinduism, a potter- Ghumar is a low caste person who will never hop scotch to any higher caste no matter how many reincarnations he/she goes through, the latter belief, the Hindus believe in fervently because a Brahmin will always be reincarnated as a Brahmin not as a potter/Ghumar. Let me also add one more thing. This is the reason Sikhi acknowledges reincarnation but cultivates internal manifestation in these fervent believers that if you follow a Sikhi Path, then you will get rid of this silly belief. Sri Guru Granth Sahib Ji is filled with these examples and encouragements to get rid of this belief. Acknowledgement of some belief in other religions is not an acceptance in Sikhi 2. What does Ghumar-Potter mean in Islam and the two other Abrahamic religions? Having explained the meaning of Ghumar-potter in Hinduism in which the person is a low caste reject, let's delve what it means in the Abrahamic religions of which Islam is part and parcel of. Potter means God in all 3 Abrahamic religions, unlike some low caste reject like in Hinduism who shall remain at the bottom of the totem pole of hierarchy. The Torah or OT, the Jewish Scripture, The New Testament NT, The Holy Bible- The Christian scripture and The Holy Koran- The Muslim Scripture are filled with the verses singing praises of The Potter- Ghumar. 3. Does it mean the same thing in the above 2? Answered above in 2. 4. Who is the Shabad addressed to by Guru Nanak, Hindus or to the Muslims? This beautiful Shabad is addressed to the Muslims on page 466 in the Sri Guru Granth Sahib Ji, our only Guru. And the more important thing which we should always keep in mind is that this Shabad was penned by Guru Nanak a couple of centuries before this so called Sakhi supposed to had had taken place. Sahni ji,I am sure you are aware with the help of your great Gurmat wisdom that this Shabad was addressed to the Muslims for whom Ghumar- The Potter is God and not to the Hindus for whom Ghumar- Potter is a low caste reject and shall remain so no matter how many births and deaths the potter goes through. Now, allow me to request you to share your vast Gurmat wisdom with us. Based on the above, would your understanding of the Shabad and the nonexistence/existence of the Ram Rai Sakhi change? Thanks & regards Tejwant Singh [/QUOTE]
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