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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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Interfaith Dialogues
On Idol Worship
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<blockquote data-quote="Ishna" data-source="post: 203256" data-attributes="member: 2709"><p>Yeah, that's a good article on Nishan Sahib. It's sad. I've been to one such event at the Gurdwara I used to attend. Watching them was the flagpole with milk caused a heaviness to form in my chest.</p><p></p><p>I am very much with you about religion becoming time-bound and unchanging, and you're spot on with your observation about the bible, practices no longer being adhered to, and people picking-and-choosing.</p><p></p><p>Where I feel Sikhi differs is that Sri Guru Granth Sahib Ji takes the focus away from physical practices and talks more about one's attitude and thought processes. I think these principles are eternal for humankind, even if the <em>examples </em>given by Guru Sahib are, or become, outdated. It is less about rules for society, and more about straightforward thinking, in my humble opinion. The messages within Gurbani can be applied to any culture at any time and in any place. Sikh religious practices, on the other hand, are far less flexible.</p><p></p><p>I'm not sure what you mean by 'taking it to another level'. Can you please clarify? What I've learned from Sri Guru Granth Sahib Ji so far has been unlike that presented in most other religious texts I've encountered. I don't think one can really compare the Bible or the Quran, in particular, to Sri Guru Granth Sahib Ji.</p><p></p><p>How is idol worship similar and dissimilar to the customs surrounding Sri Guru Granth Sahib Ji? I'm not 100% sure because I'm not very familiar with idol worship (for clarity, I assume we're talking about the Hindu conduct of idol worship). These are some of the parts that stand out to me:</p><ul> <li data-xf-list-type="ul">If the Guru and Ik Onkar are one and the same, and Granth Sahib contains the Gurshabad, then doesn't the Granth Sahib also contain Ik Onkar, and therefore is a bona fide idol, according to Hindu standards?</li> <li data-xf-list-type="ul">After all, a Hindu does not say the idol *is* the god, but that the idol *contains* the god. The stonecrafter *can* put his feet on the idol's chest as he crafts the stone, because at that time, it is just stone. The idol needs to have the god welcomed into it before it becomes an idol.</li> <li data-xf-list-type="ul">An idol is cared for by bathing, clothing, feeding, offered aarti and put to bed/woken up. Granth Sahib is also clothed and put to bed/woken up. I've always been perplexed by the need to put Granth Sahib on an actual bed, or making sure the room is air-conditioned for Granth Sahib's comfort. In my mind, if Sikhs want to make a better distinction between idol worship and 'honour' of Granth Sahib, they would store Granth Sahib on a nicely decorated table or in a nicely kept cupboard or other suitable safe, clean place. An actual bed is unnecessary.</li> <li data-xf-list-type="ul">Hindus come and bow to their idol, make offerings of money and items sacred to the god. Sikhs bow and make offerings, too, before Granth Sahib.</li> </ul><p>The biggest difference for me, personally, is that an idol can't actually teach you anything. You learn that elsewhere, and the idol can trigger that learning and act as a focal point. Granth Sahib, on the other hand, can speak to you if you read it, and you can learn, and it directs your explicitly to connect with Ik Onkar within your heart.</p><p></p><p>I think it is also fair to acknowledge that the customs surrounding Granth Sahib are a long way from those surrounding Hindu idol worship, and when you consider the people who joined Sikhi initially were raised with idol worship, and that was the more prevalent cultural practice, then Sikhs indeed came a long way.</p><p></p><p>---</p><p></p><p>Wow, you're a lot more involved in your Gurdwara than I ever was with mine. I'm happy for you. It sounds like you actually have quite a good sangat and are able to integrate much more successfully than I could. <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p><p></p><p>But who is asking you to change? Who is telling you that you <u>must</u> matha tek towards Guru Sahib?</p><p></p><p>If it helps, consider your thought process when you're standing before Guru Sahib with folded hands before your matha tek. Don't think that you're bowing to a book - I certainly don't. I bring to mind Naam, and Ik Onkar, and the universe, and my small place in it, and all the beautiful shabads that Gurbani shares, and I think about those I love, and their problems, and wish Naam upon them, and with this feeling of positivity, love, awe and humility, I bow to the universe. Please don't judge me, this process is personal to me.</p><p></p><p>Anyway, I've said enough, it's up to others to share their views now!</p></blockquote><p></p>
[QUOTE="Ishna, post: 203256, member: 2709"] Yeah, that's a good article on Nishan Sahib. It's sad. I've been to one such event at the Gurdwara I used to attend. Watching them was the flagpole with milk caused a heaviness to form in my chest. I am very much with you about religion becoming time-bound and unchanging, and you're spot on with your observation about the bible, practices no longer being adhered to, and people picking-and-choosing. Where I feel Sikhi differs is that Sri Guru Granth Sahib Ji takes the focus away from physical practices and talks more about one's attitude and thought processes. I think these principles are eternal for humankind, even if the [I]examples [/I]given by Guru Sahib are, or become, outdated. It is less about rules for society, and more about straightforward thinking, in my humble opinion. The messages within Gurbani can be applied to any culture at any time and in any place. Sikh religious practices, on the other hand, are far less flexible. I'm not sure what you mean by 'taking it to another level'. Can you please clarify? What I've learned from Sri Guru Granth Sahib Ji so far has been unlike that presented in most other religious texts I've encountered. I don't think one can really compare the Bible or the Quran, in particular, to Sri Guru Granth Sahib Ji. How is idol worship similar and dissimilar to the customs surrounding Sri Guru Granth Sahib Ji? I'm not 100% sure because I'm not very familiar with idol worship (for clarity, I assume we're talking about the Hindu conduct of idol worship). These are some of the parts that stand out to me: [LIST] [*]If the Guru and Ik Onkar are one and the same, and Granth Sahib contains the Gurshabad, then doesn't the Granth Sahib also contain Ik Onkar, and therefore is a bona fide idol, according to Hindu standards? [*]After all, a Hindu does not say the idol *is* the god, but that the idol *contains* the god. The stonecrafter *can* put his feet on the idol's chest as he crafts the stone, because at that time, it is just stone. The idol needs to have the god welcomed into it before it becomes an idol. [*]An idol is cared for by bathing, clothing, feeding, offered aarti and put to bed/woken up. Granth Sahib is also clothed and put to bed/woken up. I've always been perplexed by the need to put Granth Sahib on an actual bed, or making sure the room is air-conditioned for Granth Sahib's comfort. In my mind, if Sikhs want to make a better distinction between idol worship and 'honour' of Granth Sahib, they would store Granth Sahib on a nicely decorated table or in a nicely kept cupboard or other suitable safe, clean place. An actual bed is unnecessary. [*]Hindus come and bow to their idol, make offerings of money and items sacred to the god. Sikhs bow and make offerings, too, before Granth Sahib. [/LIST] The biggest difference for me, personally, is that an idol can't actually teach you anything. You learn that elsewhere, and the idol can trigger that learning and act as a focal point. Granth Sahib, on the other hand, can speak to you if you read it, and you can learn, and it directs your explicitly to connect with Ik Onkar within your heart. I think it is also fair to acknowledge that the customs surrounding Granth Sahib are a long way from those surrounding Hindu idol worship, and when you consider the people who joined Sikhi initially were raised with idol worship, and that was the more prevalent cultural practice, then Sikhs indeed came a long way. --- Wow, you're a lot more involved in your Gurdwara than I ever was with mine. I'm happy for you. It sounds like you actually have quite a good sangat and are able to integrate much more successfully than I could. :) But who is asking you to change? Who is telling you that you [U]must[/U] matha tek towards Guru Sahib? If it helps, consider your thought process when you're standing before Guru Sahib with folded hands before your matha tek. Don't think that you're bowing to a book - I certainly don't. I bring to mind Naam, and Ik Onkar, and the universe, and my small place in it, and all the beautiful shabads that Gurbani shares, and I think about those I love, and their problems, and wish Naam upon them, and with this feeling of positivity, love, awe and humility, I bow to the universe. Please don't judge me, this process is personal to me. Anyway, I've said enough, it's up to others to share their views now! [/QUOTE]
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