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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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Nihang Sikhs In Sikhism
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<blockquote data-quote="spnadmin" data-source="post: 96488" data-attributes="member: 35"><p>Interested ji</p><p></p><p>Your words are said in such a deeply felt way that I myself have the need to respond with a sense of urgency to you. Why? I am in the position of having converted to Sikhism and stand at the same threshold having to make sense of diverse ways in which Sikhism is practiced. Please first of all distinguish between the "practices" of Sikhism and Sikhism as a faith. That may help to resolve some of your ambivalence.</p><p></p><p>Here is the most important thing in your post -- to my eyes only:</p><p></p><p><span style="color: Sienna"><em><strong>I am so confused. When Sikhism came into my life, for the first time I had a word for what I believed in. After 28 years of a Presbyterian priest tutting at me, asking me not to question but to believe, that I allowed the 'devil' to enter my voicebox, I finally knew that someone far more educated, far more attached, far more worthy had walked the ground of India speaking of the purest, non-judgemental love that one God could give. Not a God of physical form (although he could be), not a God of emotion (although he is), not a God of religion (although he is all). A power that could not be described in a million life times. </strong></em></span></p><p></p><p>First of all stick with your first instincts because they are correct. Nothing changes in this because of cannabis or prayers to weapons. Try to stick with that part first.</p><p></p><p>Then the next step is for you to undertake a systematic study of the history of the practice of Sikhism from the time of Guru Hargobind through Guru Gobind Singh, and thereafter until the British raj. In particular try to understand the beginning of the Nihang movement -- which really commences with the death of Guru Gobind Singh and the division of Sikh armies into a variety of groups with their own way of practicing Sikhism. I won't go into detail here. But the backdrop for this was a chaotic period of persecution of Sikhism, and a tragic loss of a center, until the consolidation of Sikh influence under Maharaja Ranjit Singh. When he took the reigns of power, many sects, Nihangs included, retained their practices but also withdrew into specialized spheres of influence, later to become sects within the broadly diversified religion, now Sikhism.</p><p></p><p>This study will help you achieve perspective and understand that the basic principles never disappeared. </p><p></p><p>As for the worship of weapons. Here I am responding to your concerns below:</p><p></p><p><span style="color: Sienna"><em><strong>Yet, here I am wondering what my respected Guru was thinking when he claimed (direct reference: In the Master's Presence: The <a href="http://www.sikhism.us/sikh/" target="_blank">Sikhs</a> of Hazoor Sahib. Vol 1: History, ISBN: 978-0-9560168-0-5, pge 36) "I am the Guru of the world, the entire world knows this. To worship these weapons is proper and acceptable. Consider them clearly as my Guru. O Chaudry, listen to this truth. With you, what have we seen? Fearing your enemies, you lost your home. you turned your back on your Guru and have not understood the divine mystery...With lights and incense, worship these weapons by bowing low..."</strong></em></span></p><p></p><p></p><p>It is not really about the worship of weapons. What seems like worship of weapons is rather an intensely spiritual dimension of Nihang practice. It is not worship in the sense you might be thinking. In the Dasam Granth, and in the chapter discussing weapons, there are many dhoras in the part of the Dasam Granth called <a href="http://www.searchgurbani.com/main.php?book=dasam_granth&action=pagebypage&Action=Page&page=1356" target="_blank">Shastar Naam Mala</a> where Guru Gobind Singh talks of the properties of each weapon in a very symbolic way. Right now I am doing a slow but I hope careful study of these dhoras. My conclusion to date is that Guru Gobind Singh teaches that each weapon is extending the protection and the power of Akaa to warriors on a <******> field of battle. He describes this with reference to related Bani in the Sri Guru Granth Sahib. The weapons are not so much magical objects, but they are objects that can concentrate awareness of the power of God <strong>within reach of His warriors</strong>. The weapon extends the reach of a warrior by focusing his/her spiritual connection to God . There is more to it than I am saying here. If you are interested we can talk.</p><p></p><p>Do not give up or become disillusioned. You are actually at a point where you are ready for more focused study. This forum is a good place for it.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 96488, member: 35"] Interested ji Your words are said in such a deeply felt way that I myself have the need to respond with a sense of urgency to you. Why? I am in the position of having converted to Sikhism and stand at the same threshold having to make sense of diverse ways in which Sikhism is practiced. Please first of all distinguish between the "practices" of Sikhism and Sikhism as a faith. That may help to resolve some of your ambivalence. Here is the most important thing in your post -- to my eyes only: [COLOR=Sienna][I][B]I am so confused. When Sikhism came into my life, for the first time I had a word for what I believed in. After 28 years of a Presbyterian priest tutting at me, asking me not to question but to believe, that I allowed the 'devil' to enter my voicebox, I finally knew that someone far more educated, far more attached, far more worthy had walked the ground of India speaking of the purest, non-judgemental love that one God could give. Not a God of physical form (although he could be), not a God of emotion (although he is), not a God of religion (although he is all). A power that could not be described in a million life times. [/B][/I][/COLOR] First of all stick with your first instincts because they are correct. Nothing changes in this because of cannabis or prayers to weapons. Try to stick with that part first. Then the next step is for you to undertake a systematic study of the history of the practice of Sikhism from the time of Guru Hargobind through Guru Gobind Singh, and thereafter until the British raj. In particular try to understand the beginning of the Nihang movement -- which really commences with the death of Guru Gobind Singh and the division of Sikh armies into a variety of groups with their own way of practicing Sikhism. I won't go into detail here. But the backdrop for this was a chaotic period of persecution of Sikhism, and a tragic loss of a center, until the consolidation of Sikh influence under Maharaja Ranjit Singh. When he took the reigns of power, many sects, Nihangs included, retained their practices but also withdrew into specialized spheres of influence, later to become sects within the broadly diversified religion, now Sikhism. This study will help you achieve perspective and understand that the basic principles never disappeared. As for the worship of weapons. Here I am responding to your concerns below: [COLOR=Sienna][I][B]Yet, here I am wondering what my respected Guru was thinking when he claimed (direct reference: In the Master's Presence: The [URL="http://www.sikhism.us/sikh/"]Sikhs[/URL] of Hazoor Sahib. Vol 1: History, ISBN: 978-0-9560168-0-5, pge 36) "I am the Guru of the world, the entire world knows this. To worship these weapons is proper and acceptable. Consider them clearly as my Guru. O Chaudry, listen to this truth. With you, what have we seen? Fearing your enemies, you lost your home. you turned your back on your Guru and have not understood the divine mystery...With lights and incense, worship these weapons by bowing low..."[/B][/I][/COLOR] It is not really about the worship of weapons. What seems like worship of weapons is rather an intensely spiritual dimension of Nihang practice. It is not worship in the sense you might be thinking. In the Dasam Granth, and in the chapter discussing weapons, there are many dhoras in the part of the Dasam Granth called [URL="http://www.searchgurbani.com/main.php?book=dasam_granth&action=pagebypage&Action=Page&page=1356"]Shastar Naam Mala[/URL] where Guru Gobind Singh talks of the properties of each weapon in a very symbolic way. Right now I am doing a slow but I hope careful study of these dhoras. My conclusion to date is that Guru Gobind Singh teaches that each weapon is extending the protection and the power of Akaa to warriors on a <******> field of battle. He describes this with reference to related Bani in the Sri Guru Granth Sahib. The weapons are not so much magical objects, but they are objects that can concentrate awareness of the power of God [B]within reach of His warriors[/B]. The weapon extends the reach of a warrior by focusing his/her spiritual connection to God . There is more to it than I am saying here. If you are interested we can talk. Do not give up or become disillusioned. You are actually at a point where you are ready for more focused study. This forum is a good place for it. [/QUOTE]
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