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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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Bachittar Natak
My Views On Dasam Granth
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<blockquote data-quote="Randip Singh" data-source="post: 103652" data-attributes="member: 1323"><p><strong>COMPOSITION OF THE DASAM GRANTH</strong></p><p></p><p>It is unclear where all the compositions of the Dasam Granth come from. Some may have been commissioned by Guruji from his court poets, while other parts may have been penned by Guruji himself..</p><p></p><p>Note Dasam Granth is not one work like Sri Guru Granth Sahib ji, but a compilation of of writings recovered after the sacking of Anandpur Sahib. Many were lost.</p><p></p><p>Guruji specifically never included Dasam Granth literature in the Guru Granth Sahib ji, so one can conclude it was for another purpose.</p><p></p><p>Most of Dasam Granth is written in Braj, Punjabi and Persian.</p><p></p><p><strong>BELIEF IN HINDU GODS</strong></p><p></p><p>A common misconception is that Dasam Granth praises Hindu Gods. This is not true. So why are they mentioned? For the following reasons:</p><p></p><p>1) Illustrative purposes : People must remember the Khalsa had just been formed or was in the process of being formed when this was penned. The Sikhs of that time still understood things in terms of Hinduism and Hindu lore. So to describe concepts of God and complex Sikh concepts Guruji had to use concepts that were familiar to the populace hence (hence tales of Hindu mythology). </p><p></p><p>An example of this is travelling to an island where there is no electricity......how would you describe it in concepts they understand....fire, water ?</p><p></p><p>2) The is Only one God: Guruji from the start spends pages upon pages (Japu) describing the form of God "Kaal and Akaal" ..."Salutation to the one Indestructible, Salutation to the indivisible" etc etc.</p><p></p><p>3) The Hindu Gods Are Not Gods: I Akal Ustati Guruji states <em>"He creates as well as destroys both Brahma and Shiva"</em>.......now is not a God immortal and Omnipitent? If Brahma and Shiva can be destroyed then they are not Gods. It futher says <em>"Shiva and Vishnu fail to comprehend him"</em>....surely a God knows everything....if Shiva and Vishnu do not know the nature of God, they cannot be Gods. </p><p></p><p>It further states under Tomar Chand <em>"He created hundreds of Kings like Indra, many Brahmas and Vishnus, many Ramas, Krishnas and other prophets, but none is acceptable to Him without devotion"</em>. Guruji views these "Gods" as prophets and not Gods.</p><p></p><p>Under Kabitt it states <em></em></p><p><em></em></p><p><em>"Many Shivas came to the world and went; Many are incarnation like Krishna and Rama; innumerable are Brahmas and Vishnus, Vedas and Puranas; Many have been authors of Smirtis; They all came and went off; There have been numerous Madrarachal, innumerable Aswini Kumars and equally many progeny of incarnations, but they all have been prey to death."</em> </p><p></p><p>How can a God die? Unless it is ofcourse not a God and a human. and mortal.</p><p></p><p>From <a href="http://www.sridasam.org/dasam?Action=Page&p=41&english=t&id=64483" target="_blank">http://www.sridasam.org/dasam?Action=Page&...=t&id=64483</a></p><p></p><p>ਬ੍ਰਹਮ ਮਹੇਸਰ ਬਿਸਨ ਸਚੀਪਿਤ ਅੰਤ ਫਸੇ ਜਮ ਫਾਸਿ ਪਰੈਂਗੇ ॥</p><p>ब्रहम महेसर बिसन सचीपित अंत फसे जम फासि परैंगे ॥</p><p>Brahma, Shiva, Vishnu and Consort of Sachi (Indra) would ultimately fall in the noose of death.</p><p></p><p>There are many other examples but one gets the picture that Guruji thought these so called Hindu "Gods" were just mortal, and therefore not Gods.</p><p></p><p>4) Specific Audience - The Dasam Granth (and Sri Guru Granth Sahib ji) has a specific audience in mind. For most parts it is Hindu`s in Dasam Granth. In Chandi Di Var, Guruji is trying to inspire the low caste Hindu`s, from which Sikh`s are made up of (Jats, Tarkhans, Kalal`s, Julaha`s, Chamar`s etc), to fight by telling them a story of Indian Lore that they will understand.</p><p></p><p>Epistle of Victory (or Zafarnama), is addressed to Aurengzeb and tell him of his treachery. What is remarkable about it is the Persian it is written in....apparently poetically and grammatically it is perfect.....something Persian`s for the most part cannot get right because it is such a subtle language....for example one could easily describe a cup a instead of an ocean with one misssed stroke.</p><p><strong></strong></p><p><strong>WHY IS THE DASAM GRANTH IMPORTANT?</strong></p><p></p><p>It is important because it describes some key events that occurred, for example the Battle of Bhanghani and Chamkaur. It also names specific Sikhs and who was involved where.</p><p> </p><p></p><p>It give`s us an insight into the infant Sikh Nation.</p><p> </p><p></p><p>It shows us what an accomplished intellectual Guruji was. In it he writes about the French, the Africans etc:</p><p><a href="http://www.sridasam.org/dasam?Action=Page&p=89&english=t&id=66496" target="_blank">http://www.sridasam.org/dasam?Action=Page&...=t&id=66496</a></p><p></p><p>ਫਰਾ ਕੇ ਫਿਰੰਗੀ ਮਾਨੈਂ ਕੰਧਾਰੀ ਕੁਰੈਸੀ ਜਾਨੈਂ ਪਛਮ ਕੇ ਪੱਛਮੀ ਪਛਾਨੈਂ ਨਿਜ ਕਾਮ ਹੈਂ ॥</p><p>फरा के फिरंगी मानैं कंधारी कुरैसी जानैं पछम के प्छमी पछानैं निज काम हैं ॥</p><p>The people of France and England revere Thee, the inhabitants of Kandhaar and Quraishis know Thee; the people of western side recognize their duty towards Thee.</p><p></p><p>Tells us about the behaviour of Sikhs and Guruji:</p><p>ਭਾਂਤਿ ਭਾਂਤਿ ਬਨਿ ਖੇਲ ਸਿਕਾਰਾ ॥ ਮਾਰੇ ਰੀਛ ਰੋਝ ਝੰਖਾਰਾ ॥੧॥</p><p>भांति भांति बनि खेल सिकारा ॥ मारे रीछ रोझ झंखारा ॥१॥</p><p>I went hunting various kinds of animals in the forest and killed bears, nilgais (blue bulls) and elks.1.</p><p></p><p>ਦੇਸ ਚਾਲ ਹਮ ਤੇ ਪੁਨਿ ਭਈ ॥ ਸਹਰ ਪਾਂਵਟਾ ਕੀ ਸੁਧਿ ਲਈ ॥</p><p>देस चाल हम ते पुनि भई ॥ सहर पांवटा की सुधि लई ॥</p><p>Then I left my home and went to place named Paonta.</p><p></p><p>ਕਾਲਿੰਦ੍ਰੀ ਤਟਿ ਕਰੇ ਬਿਲਾਸਾ ॥ ਅਨਿਕ ਭਾਂਤ ਕੇ ਪੇਖਿ ਤਮਾਸਾ ॥੨॥</p><p>कालिंद्री तटि करे बिलासा ॥ अनिक भांत के पेखि तमासा ॥२॥</p><p>I enjoyed my stay on the banks of Kalindri (Yamuna) and saw amusement of various kind.</p><p></p><p>ਤਹ ਕੇ ਸਿੰਘ ਘਨੇ ਚੁਨਿ ਮਾਰੇ ॥ ਰੋਝ ਰੀਛ ਬਹੁ ਭਾਂਤਿ ਬਿਦਾਰੇ ॥</p><p>तह के सिंघ घने चुनि मारे ॥ रोझ रीछ बहु भांति बिदारे ॥</p><p>There I killed may lions, nilgais and bears.</p><p><strong></strong></p><p><strong>READ WITH AN OPEN MIND AND UNDERSTANDING</strong></p><p></p><p>Sikh writings must be understood in their specific, historical, sociological, and economical context. One then gets an image of what is going on:</p><p></p><p>For example:</p><p></p><p>1) Kabir writes at the time of the Invasion of Timur and the sacking of Delhi and Benares (which he witnessed), and the slaughter of many innocent Hindu`s.</p><p></p><p>2) Guru Nanak writes at the time of the invasion of Babur. He witnessed many atrocities.</p><p></p><p>3) Guruji writes at a time of much strife caused by Aurengzeb</p></blockquote><p></p>
[QUOTE="Randip Singh, post: 103652, member: 1323"] [B]COMPOSITION OF THE DASAM GRANTH[/B] It is unclear where all the compositions of the Dasam Granth come from. Some may have been commissioned by Guruji from his court poets, while other parts may have been penned by Guruji himself.. Note Dasam Granth is not one work like Sri Guru Granth Sahib ji, but a compilation of of writings recovered after the sacking of Anandpur Sahib. Many were lost. Guruji specifically never included Dasam Granth literature in the Guru Granth Sahib ji, so one can conclude it was for another purpose. Most of Dasam Granth is written in Braj, Punjabi and Persian. [B]BELIEF IN HINDU GODS[/B] A common misconception is that Dasam Granth praises Hindu Gods. This is not true. So why are they mentioned? For the following reasons: 1) Illustrative purposes : People must remember the Khalsa had just been formed or was in the process of being formed when this was penned. The Sikhs of that time still understood things in terms of Hinduism and Hindu lore. So to describe concepts of God and complex Sikh concepts Guruji had to use concepts that were familiar to the populace hence (hence tales of Hindu mythology). An example of this is travelling to an island where there is no electricity......how would you describe it in concepts they understand....fire, water ? 2) The is Only one God: Guruji from the start spends pages upon pages (Japu) describing the form of God "Kaal and Akaal" ..."Salutation to the one Indestructible, Salutation to the indivisible" etc etc. 3) The Hindu Gods Are Not Gods: I Akal Ustati Guruji states [I]"He creates as well as destroys both Brahma and Shiva"[/I].......now is not a God immortal and Omnipitent? If Brahma and Shiva can be destroyed then they are not Gods. It futher says [I]"Shiva and Vishnu fail to comprehend him"[/I]....surely a God knows everything....if Shiva and Vishnu do not know the nature of God, they cannot be Gods. It further states under Tomar Chand [I]"He created hundreds of Kings like Indra, many Brahmas and Vishnus, many Ramas, Krishnas and other prophets, but none is acceptable to Him without devotion"[/I]. Guruji views these "Gods" as prophets and not Gods. Under Kabitt it states [I] "Many Shivas came to the world and went; Many are incarnation like Krishna and Rama; innumerable are Brahmas and Vishnus, Vedas and Puranas; Many have been authors of Smirtis; They all came and went off; There have been numerous Madrarachal, innumerable Aswini Kumars and equally many progeny of incarnations, but they all have been prey to death."[/I] How can a God die? Unless it is ofcourse not a God and a human. and mortal. From [URL="http://www.sridasam.org/dasam?Action=Page&p=41&english=t&id=64483"]http://www.sridasam.org/dasam?Action=Page&...=t&id=64483[/URL] ਬ੍ਰਹਮ ਮਹੇਸਰ ਬਿਸਨ ਸਚੀਪਿਤ ਅੰਤ ਫਸੇ ਜਮ ਫਾਸਿ ਪਰੈਂਗੇ ॥ ब्रहम महेसर बिसन सचीपित अंत फसे जम फासि परैंगे ॥ Brahma, Shiva, Vishnu and Consort of Sachi (Indra) would ultimately fall in the noose of death. There are many other examples but one gets the picture that Guruji thought these so called Hindu "Gods" were just mortal, and therefore not Gods. 4) Specific Audience - The Dasam Granth (and Sri Guru Granth Sahib ji) has a specific audience in mind. For most parts it is Hindu`s in Dasam Granth. In Chandi Di Var, Guruji is trying to inspire the low caste Hindu`s, from which Sikh`s are made up of (Jats, Tarkhans, Kalal`s, Julaha`s, Chamar`s etc), to fight by telling them a story of Indian Lore that they will understand. Epistle of Victory (or Zafarnama), is addressed to Aurengzeb and tell him of his treachery. What is remarkable about it is the Persian it is written in....apparently poetically and grammatically it is perfect.....something Persian`s for the most part cannot get right because it is such a subtle language....for example one could easily describe a cup a instead of an ocean with one misssed stroke. [B] WHY IS THE DASAM GRANTH IMPORTANT?[/B] It is important because it describes some key events that occurred, for example the Battle of Bhanghani and Chamkaur. It also names specific Sikhs and who was involved where. It give`s us an insight into the infant Sikh Nation. It shows us what an accomplished intellectual Guruji was. In it he writes about the French, the Africans etc: [URL="http://www.sridasam.org/dasam?Action=Page&p=89&english=t&id=66496"]http://www.sridasam.org/dasam?Action=Page&...=t&id=66496[/URL] ਫਰਾ ਕੇ ਫਿਰੰਗੀ ਮਾਨੈਂ ਕੰਧਾਰੀ ਕੁਰੈਸੀ ਜਾਨੈਂ ਪਛਮ ਕੇ ਪੱਛਮੀ ਪਛਾਨੈਂ ਨਿਜ ਕਾਮ ਹੈਂ ॥ फरा के फिरंगी मानैं कंधारी कुरैसी जानैं पछम के प्छमी पछानैं निज काम हैं ॥ The people of France and England revere Thee, the inhabitants of Kandhaar and Quraishis know Thee; the people of western side recognize their duty towards Thee. Tells us about the behaviour of Sikhs and Guruji: ਭਾਂਤਿ ਭਾਂਤਿ ਬਨਿ ਖੇਲ ਸਿਕਾਰਾ ॥ ਮਾਰੇ ਰੀਛ ਰੋਝ ਝੰਖਾਰਾ ॥੧॥ भांति भांति बनि खेल सिकारा ॥ मारे रीछ रोझ झंखारा ॥१॥ I went hunting various kinds of animals in the forest and killed bears, nilgais (blue bulls) and elks.1. ਦੇਸ ਚਾਲ ਹਮ ਤੇ ਪੁਨਿ ਭਈ ॥ ਸਹਰ ਪਾਂਵਟਾ ਕੀ ਸੁਧਿ ਲਈ ॥ देस चाल हम ते पुनि भई ॥ सहर पांवटा की सुधि लई ॥ Then I left my home and went to place named Paonta. ਕਾਲਿੰਦ੍ਰੀ ਤਟਿ ਕਰੇ ਬਿਲਾਸਾ ॥ ਅਨਿਕ ਭਾਂਤ ਕੇ ਪੇਖਿ ਤਮਾਸਾ ॥੨॥ कालिंद्री तटि करे बिलासा ॥ अनिक भांत के पेखि तमासा ॥२॥ I enjoyed my stay on the banks of Kalindri (Yamuna) and saw amusement of various kind. ਤਹ ਕੇ ਸਿੰਘ ਘਨੇ ਚੁਨਿ ਮਾਰੇ ॥ ਰੋਝ ਰੀਛ ਬਹੁ ਭਾਂਤਿ ਬਿਦਾਰੇ ॥ तह के सिंघ घने चुनि मारे ॥ रोझ रीछ बहु भांति बिदारे ॥ There I killed may lions, nilgais and bears. [B] READ WITH AN OPEN MIND AND UNDERSTANDING[/B] Sikh writings must be understood in their specific, historical, sociological, and economical context. One then gets an image of what is going on: For example: 1) Kabir writes at the time of the Invasion of Timur and the sacking of Delhi and Benares (which he witnessed), and the slaughter of many innocent Hindu`s. 2) Guru Nanak writes at the time of the invasion of Babur. He witnessed many atrocities. 3) Guruji writes at a time of much strife caused by Aurengzeb [/QUOTE]
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My Views On Dasam Granth
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