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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="Requiem" data-source="post: 195974" data-attributes="member: 20260"><p>Thank you, Sherdil ji. I appreciate it <img src="/images/smilies/sikhsmileys/winkingkaur.gif" class="smilie" loading="lazy" alt=":winkingkaur:" title="Winkingkaur :winkingkaur:" data-shortname=":winkingkaur:" /></p><p> </p><p></p><p> </p><p>Brother Onam ji,</p><p> </p><p>thank you for your post. I would like to take this time to mention that I am by no means here to challenge anyone's faith in God, nor am I trying to suggest that Sikhism is inherently an 'atheistic' religion. Because it is not. But at the same time, I disagree that Sikhism is inherently 'Theistic'.</p><p> </p><p>After compiling the final version of the Guru Granth Sahib, why did Guru Gobind Singh ji not sit down, grab his pen and begin explaining the meaning of the entire thing, page by page, shabad by shabad, line by line? After all, the Gurus (and Muslims and Hindus) all dictated their teachings by using poetry. Surely, somewhere along the way, at least one of the Gurus must have realized that poetry is open to interpretation and is understood differently by different people. Surely, in the 200 years from Guru Nanak to Guru Gobind Singh, at least one Guru must have come across a situation where 2 people had 2 different interpretations of the same shabad.</p><p> </p><p>So then why leave it as poetry? Because the Gurus didn't want drones. If they wanted zombies who would all act the same way, they would have compiled a list of commandments. Poetry is up for interpretation. Our Gurus knew this. They were great poets. </p><p> </p><p>I would go so far as to say that understanding the SGGS requires extremely advanced cognitive faculties and personal discipline. Following the path of the Guru requires constant examination and confidence. If Guru wanted drones, he would not have encouraged us to connect, introspectively or interpersonally. We wouldn't be privy to the awesome power of Waheguru in each of us and the entities around us.</p><p> </p><p>This is not a case of trying to "reconcile non-belief with a religious tradition" or "acrobatics".</p><p> </p><p>SGGS is poetry and it is up for interpretation. The whole point of it being poetry was so that it would <em>not</em> be a list of commandments or dogmatic.</p><p> </p><p>The true and lasting brilliance of literature lies in its ability to be interpreted in different ways by different people. When literature is assigned dogmatic 'interpretations', it loses its versatility and its charm. Individual interpretations help make art our own. Poetry is meant to be read by the heart, which is also where God lives (according to SGGS).</p><p> </p><p>After all in Chaupai Sahib, Guru Gobind Singh Ji explains "Each, according to his understanding, describes you differently".</p><p> </p><p>We may have different interpretations, you may be a Theist and I may be an Atheist, but isn't that the most beautiful thing of all? That despite us being on opposite ends of the spectrum, the Guru Granth Sahib is able to touch both our hearts. Sikhi is supposed to be for everyone.</p><p> </p><p>I apologize if anything I said offended you <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite7" alt=":p" title="Stick Out Tongue :p" loading="lazy" data-shortname=":p" />eacesign:</p></blockquote><p></p>
[QUOTE="Requiem, post: 195974, member: 20260"] Thank you, Sherdil ji. I appreciate it :winkingkaur: Brother Onam ji, thank you for your post. I would like to take this time to mention that I am by no means here to challenge anyone's faith in God, nor am I trying to suggest that Sikhism is inherently an 'atheistic' religion. Because it is not. But at the same time, I disagree that Sikhism is inherently 'Theistic'. After compiling the final version of the Guru Granth Sahib, why did Guru Gobind Singh ji not sit down, grab his pen and begin explaining the meaning of the entire thing, page by page, shabad by shabad, line by line? After all, the Gurus (and Muslims and Hindus) all dictated their teachings by using poetry. Surely, somewhere along the way, at least one of the Gurus must have realized that poetry is open to interpretation and is understood differently by different people. Surely, in the 200 years from Guru Nanak to Guru Gobind Singh, at least one Guru must have come across a situation where 2 people had 2 different interpretations of the same shabad. So then why leave it as poetry? Because the Gurus didn't want drones. If they wanted zombies who would all act the same way, they would have compiled a list of commandments. Poetry is up for interpretation. Our Gurus knew this. They were great poets. I would go so far as to say that understanding the SGGS requires extremely advanced cognitive faculties and personal discipline. Following the path of the Guru requires constant examination and confidence. If Guru wanted drones, he would not have encouraged us to connect, introspectively or interpersonally. We wouldn't be privy to the awesome power of Waheguru in each of us and the entities around us. This is not a case of trying to "reconcile non-belief with a religious tradition" or "acrobatics". SGGS is poetry and it is up for interpretation. The whole point of it being poetry was so that it would [I]not[/I] be a list of commandments or dogmatic. The true and lasting brilliance of literature lies in its ability to be interpreted in different ways by different people. When literature is assigned dogmatic 'interpretations', it loses its versatility and its charm. Individual interpretations help make art our own. Poetry is meant to be read by the heart, which is also where God lives (according to SGGS). After all in Chaupai Sahib, Guru Gobind Singh Ji explains "Each, according to his understanding, describes you differently". We may have different interpretations, you may be a Theist and I may be an Atheist, but isn't that the most beautiful thing of all? That despite us being on opposite ends of the spectrum, the Guru Granth Sahib is able to touch both our hearts. Sikhi is supposed to be for everyone. I apologize if anything I said offended you :peacesign: [/QUOTE]
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