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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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<blockquote data-quote="sunmukh" data-source="post: 135684" data-attributes="member: 11050"><p>Ek OnKaar Sat Naam</p><p> </p><p>Jasleen Bhen ji, </p><p> </p><p>Distorting bani is one thing, and should not be indulged in or encouraged. The same applies to any other scriptures, or even other writings of any other authors. if translating or interpreting one should do this with utmost sincerity and try to do full justice to the intentions of the author. </p><p> </p><p>"Hiding behind Sikhi" - that is a contentious point. </p><p>It depends on how you perceive other faiths are fronting themselves and how you feel Sikhi ideology developed. </p><p> </p><p>If you believe Sikhi to be a result of one or more revelations and/or complete new thinking which developed wholly independantly of all other ideology, then it may morally but not legally have "copyright". </p><p>However it can be argued that there are many common features that Sikhi shares with other faiths, especially dharmic faiths. A new faith that also has common features with Sikhi is not then hiding but simply happens to have to common features.</p><p> </p><p>Some may be fronting as Sikhi, but not all are. Some refer to SGGS ji, and some also refer to other scriptures as well. Some have origins going back as long as, or maybe even longer than the Singh Sabha movement, so even if they call themselves Sikhs, it does not mean they have set out to confuse. </p><p> </p><p>You could compare Sikh sects to Islamic or Hindu sects. Who is to say who is is hiding behind whom? What are the criteria? Are the same criteria used from 1st Guru through to 10th Guru through to present day?</p><p> </p><p>Is it because of usage of SGGS ji that you are suggesting some are "hiding as Sikhi" or do they blatantly call themselves Sikh with a view to confusing the ignorant aspirant ?</p><p> </p><p>I see no advantage for any well founded sects to hide as other religions. It is to their disadvantage, as their own followers will become confused. A budding sect may do in its early days, to deceive people and entice them in ignorance, but even then as soon as the followers realise they have been deceived, many may reject the faith because of the methods used. </p><p> </p><p>Aside from the sects themselves, there are also followers who are not committed to any faith, but are content to go wherever they wish to worship, as they please, picking and choosing bits and pieces, on the way. Sometimes they may visit a place of worship dependent upon where their friends/relatives are going, then they may switch six months later. If it is a cold/wet day and the usual place is far from home, they might go somewhere closer where they find peace, or join in communal worship. I don't think these people are losing out. The intention is there, and it is sound. </p><p> </p><p>Where would you (or others) fit yoga into Sikhi? There are many Sikh yoga practitioners, who keep all 5 ks and have taken amrit, yet yoga developed from ancient Hindu methods. Bhagavad Gita refers to most of the limbs of Hatha Yoga. Kundalini Yoga involves funnelling inner winds, through left/right/central channels through chakras. Some have sexual connotations, some require breathing exercises or posturing . Are these Sikhs actually Hindus masquerading as Sikhs, because they look like Sikhs, and claim to be Sikhs who do not recognise the Vedas, but use Hindu methods?</p><p>Are the ones using forms of Hatha Yoga merely Sikhs who just happen to use an ancient Hindu method of concentrating and meditating upon a Godhead such as Krishna, with a view to developing their devotion to Krishna? </p><p> </p><p>In its base form this is bhakti-yoga, developing into Raja-Yoga. It appears to me to be adapted to focus on Satguru rather than Krishna. Some sects of Hinduism take Krishna to be a manifestation of the Lord Creator, who is claimed to be the personification of Absolute Truth. The parallels are uncanny. Krishna/Satguru - which do you choose? </p><p>In Swayias, c p1408, Guru Arjun Dev ji is compared to Arjuna, and is held out to be Satguru, and a maifestation of the Lord. </p><p>In other passages Krishna is held out as the divine Lord. </p><p> </p><p>There are many cross-overs between religions of all types, and when we look for common features we can find them. Similarly when we look for differences we can find them. As the goal of Sikhi requires removal of duality, then it is better to dwell on common features.</p><p> </p><p> </p><p>Sat Sri Akal</p></blockquote><p></p>
[QUOTE="sunmukh, post: 135684, member: 11050"] Ek OnKaar Sat Naam Jasleen Bhen ji, Distorting bani is one thing, and should not be indulged in or encouraged. The same applies to any other scriptures, or even other writings of any other authors. if translating or interpreting one should do this with utmost sincerity and try to do full justice to the intentions of the author. "Hiding behind Sikhi" - that is a contentious point. It depends on how you perceive other faiths are fronting themselves and how you feel Sikhi ideology developed. If you believe Sikhi to be a result of one or more revelations and/or complete new thinking which developed wholly independantly of all other ideology, then it may morally but not legally have "copyright". However it can be argued that there are many common features that Sikhi shares with other faiths, especially dharmic faiths. A new faith that also has common features with Sikhi is not then hiding but simply happens to have to common features. Some may be fronting as Sikhi, but not all are. Some refer to SGGS ji, and some also refer to other scriptures as well. Some have origins going back as long as, or maybe even longer than the Singh Sabha movement, so even if they call themselves Sikhs, it does not mean they have set out to confuse. You could compare Sikh sects to Islamic or Hindu sects. Who is to say who is is hiding behind whom? What are the criteria? Are the same criteria used from 1st Guru through to 10th Guru through to present day? Is it because of usage of SGGS ji that you are suggesting some are "hiding as Sikhi" or do they blatantly call themselves Sikh with a view to confusing the ignorant aspirant ? I see no advantage for any well founded sects to hide as other religions. It is to their disadvantage, as their own followers will become confused. A budding sect may do in its early days, to deceive people and entice them in ignorance, but even then as soon as the followers realise they have been deceived, many may reject the faith because of the methods used. Aside from the sects themselves, there are also followers who are not committed to any faith, but are content to go wherever they wish to worship, as they please, picking and choosing bits and pieces, on the way. Sometimes they may visit a place of worship dependent upon where their friends/relatives are going, then they may switch six months later. If it is a cold/wet day and the usual place is far from home, they might go somewhere closer where they find peace, or join in communal worship. I don't think these people are losing out. The intention is there, and it is sound. Where would you (or others) fit yoga into Sikhi? There are many Sikh yoga practitioners, who keep all 5 ks and have taken amrit, yet yoga developed from ancient Hindu methods. Bhagavad Gita refers to most of the limbs of Hatha Yoga. Kundalini Yoga involves funnelling inner winds, through left/right/central channels through chakras. Some have sexual connotations, some require breathing exercises or posturing . Are these Sikhs actually Hindus masquerading as Sikhs, because they look like Sikhs, and claim to be Sikhs who do not recognise the Vedas, but use Hindu methods? Are the ones using forms of Hatha Yoga merely Sikhs who just happen to use an ancient Hindu method of concentrating and meditating upon a Godhead such as Krishna, with a view to developing their devotion to Krishna? In its base form this is bhakti-yoga, developing into Raja-Yoga. It appears to me to be adapted to focus on Satguru rather than Krishna. Some sects of Hinduism take Krishna to be a manifestation of the Lord Creator, who is claimed to be the personification of Absolute Truth. The parallels are uncanny. Krishna/Satguru - which do you choose? In Swayias, c p1408, Guru Arjun Dev ji is compared to Arjuna, and is held out to be Satguru, and a maifestation of the Lord. In other passages Krishna is held out as the divine Lord. There are many cross-overs between religions of all types, and when we look for common features we can find them. Similarly when we look for differences we can find them. As the goal of Sikhi requires removal of duality, then it is better to dwell on common features. Sat Sri Akal [/QUOTE]
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