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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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Questioning/Losing Faith
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<blockquote data-quote="AngloSikhPeace" data-source="post: 197253" data-attributes="member: 19790"><p><strong>Re: Questioning/Losing Faith</strong></p><p></p><p>Sat Sri Akal ji.</p><p></p><p></p><p>Even most born Sikhs can't get their head around some concepts of Sikhi. In fact, Guruji tells us in Japji Sahib:</p><p><strong>ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥</strong></p><p><strong>Socẖai socẖ na hova▫ī je socẖī lakẖ vār.</strong></p><p><strong>By thinking, He cannot be reduced to thought, even by thinking hundreds of thousands of times.</strong></p><p>Link to full Shabad:</p><p><a href="http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=1&L=5&id=5" target="_blank">http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=1&L=5&id=5</a></p><p>Waheguru cannot be explained or deducted using reason, knowledge of Waheguru is only gained as a gift. </p><p></p><p></p><p>Although there are references to planets and galaxies in Gurbani, this is not the message that Guruji is trying to teach us. There are plenty of science books that describe and explain such things in far more detail. This is not the 'special' thing about Sikhi, Sri Guru Granth Sahib ji is not some magical tome that predicted future scientific discoveries like Nostradamus or something.</p><p></p><p></p><p>If you want to know <em>by what means</em> the Universe was created, Carl Sagan or Stephen Hawking can teach you that. If you want to know <em>for what purpose</em> the universe was created, then go to Guruji. But even that isn't what Sikhi is really about, Sikhi is the art and science of cultivating the soul so that we can meet the Divinity and experience the Divine Love directly.</p><p></p><p></p><p>Gurbani tells us that the whole world is like a play, and Waheguru has created all of it for his pleasure. Just as an artist paints a portrait or a writer creates a novel. The dinosaurs and other prehistoric lifeforms, along with all the rocks, desolate expanses of space, dust particles and other seemingly lifeless and meaningless things, are just more of the colours and brush-strokes that make up the world we live in.</p><p></p><p><strong>ਜੀਅ ਜੰਤ ਸਭਿ ਤੇਰਾ ਖੇਲੁ ॥</strong></p><p><strong>Jī▫a janṯ sabẖ ṯerā kẖel.</strong></p><p><strong>All living beings are Your playthings.</strong></p><p>Link to full Shabad:</p><p><a href="http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=11&L=18&id=506" target="_blank">http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=11&L=18&id=506</a></p><p></p><p></p><p>Spiritual thought is not about which name you use to call Waheguru. An ancient Greek or a medieval Norseman can achieve liberation just as a Muslim or a Hindu can.</p><p></p><p></p><p>Firstly, 'religion', when expressed as blind and superficial obedience to a specific set of dogmas and practices, is a destructive influence. After been trapped by this net for centuries the west has seen through this and now they are achieving success in the material world.</p><p>Secondly, although the west may be the better half of the world to live in, that does not make westerners morally or spiritually superior people. Who is driving climate change? The west. Which countries (not that long ago) went around the world destroying other nations in the name of racial and cultural supremacy? The west. Which people consume so many resources that the rest of the world sits in poverty? The west. Westerners are no better or worse than others.</p><p></p><p></p><p>I'm not so knowledgeable on Sikh history, so others will probably explain the reasoning behind the decision to keep the Guruship in Guru Ram Das ji's family.</p><p>As for Guru Har Krishan ji and Guru Gobind Rai ji, we learn from this that children are perfectly capable of wisdom. This may seem strange nowadays (when people are considered children up to the age of 16 or 18, or even 21) but in other societies people grew up a lot faster.</p><p></p><p></p><p>Amrit, the Kirpan, our Kesh, are all objects and actions that contain meaning. A blind ritual is an action done for it's own sake but with no reasoning behind it beyond tradition. Rituals will not get you closer to Waheguru. An action that is imbued with meaning, with intention, though, can be like a form of meditation. A Sikh goes to bow his head before Guruji not because that's some kind of rule or custom they must follow, but because they sincerely love Maharaj ji.</p><p></p><p></p><p>Guruji criticises the counterproductive behaviours and thoughts of all people, especially those that result from superstitious or dogmatic beliefs. This isn't some kind of specific rebuttal or Islam or Hinduism. This should be taken to heart by Sikhs as well, there are some who base all their faith on krodh alone and think constantly of revenge on India, or those who believe that they are some sort of special super-determined superhuman, or those who just use their connections with the 'community' to get money.</p><p>The last comment there, "he should have been more critical", is really a contradiction of Sikhi in a fundamental sense. A 'Sikh' is a student. But really a 'Sikh' is a student in the spiritual sense, a Disciple. So 'Sikhi' could be translated as 'Discipleship'. A Disciple attaches themselves to their Teacher, their Master. And this attachment is in the sense of utter devotion, it is done entirely out of free will and the Disciple feels nothing but love for the Master. A Disciple does not contradict his Teacher or second-guess them, and neither does he want to.</p><p></p><p></p><p>How do we know? Because Guruji teaches this to us, and we are devoted to Guruji. That's the most fundamental part of it. We choose to give ourselves to Guruji in the hope that we will be led to liberation and meet Waheguru. </p><p>Of course, that leads to a further question: how do we know Guruji is true? This is really the crux of the issue. And the answer is different for different individuals. Just like how not everyone falls in love in the same way.</p><p></p><p>Whether we 'have' to worship God or not is irrelevant. If you don't want to worship Waheguru, don't. Think of it like the Matrix if you want: take the blue pill and remain countless lives in the illusory Maya, or take the red pill of Waheguru's Name and start the journey to Liberation. <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></p><p>Scientific advancement is part of Maya. Guruji teaches us how to escape from Maya.</p><p></p><p></p><p>This is the case for many people at the beginning of the path, but eventually it becomes the case that we think about Waheguru all the time, leaving us permanently in elation. Even sadness becomes sweeter, as it turns from mere misery into a deep longing and sense of separation from Waheguru.</p><p></p><p></p><p>Counterproductive and destructive thinking have been around for thousands of years, and so have enlightened and spiritual thinking. The names and labels and forms they take are irrelevant. </p><p></p><p></p><p>As others have said, India was highly socially-stratified, people wouldn't have listened to a low-caste person, they would have just dismissed it as the ramblings of a man who has forgotten his place. Little to be gained just by rebelling for its own sake.</p><p></p><p></p><p>First: I will make it clear that I personally disagree with the stance on Karma that this forum generally follows. I do accept this concept. But I also know that I don't really have the knowledge to debate it properly here, so I don't want this to spark anything like that off.</p><p>Secondly: whether what happens to us is just or unjust is a matter of perspective. The difference between suffering and happiness is also a matter of perspective. Sukh and Dukh are just millimetres from each other. I have many problems and disabilities, but I don't cry over these that God has been unfair to me. Whatever actions I did in my previous lives resulted in this, even though I can't remember.</p><p></p><p></p><p>For specifics of Gurbani please see someone else's response. I could give my own thoughts here but I don't want to be twisting Guruji's words or trying to turn it into my own or something.</p><p></p><p></p><p>Yugas etc are not meant to be taken literally. But again, I am reluctant to speak here because I can't back this up with sources. However, I did speak to somebody about this recently and they gave a good explanation.</p><p></p><p></p><p>Please forgive me if I have made mistakes in this. Also, not sure if my citation/quotation layout is correct.</p></blockquote><p></p>
[QUOTE="AngloSikhPeace, post: 197253, member: 19790"] [b]Re: Questioning/Losing Faith[/b] Sat Sri Akal ji. Even most born Sikhs can't get their head around some concepts of Sikhi. In fact, Guruji tells us in Japji Sahib: [B]ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥ Socẖai socẖ na hova▫ī je socẖī lakẖ vār. By thinking, He cannot be reduced to thought, even by thinking hundreds of thousands of times.[/B] Link to full Shabad: [URL="http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=1&L=5&id=5"]http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=1&L=5&id=5[/URL] Waheguru cannot be explained or deducted using reason, knowledge of Waheguru is only gained as a gift. Although there are references to planets and galaxies in Gurbani, this is not the message that Guruji is trying to teach us. There are plenty of science books that describe and explain such things in far more detail. This is not the 'special' thing about Sikhi, Sri Guru Granth Sahib ji is not some magical tome that predicted future scientific discoveries like Nostradamus or something. If you want to know [I]by what means[/I] the Universe was created, Carl Sagan or Stephen Hawking can teach you that. If you want to know [I]for what purpose[/I] the universe was created, then go to Guruji. But even that isn't what Sikhi is really about, Sikhi is the art and science of cultivating the soul so that we can meet the Divinity and experience the Divine Love directly. Gurbani tells us that the whole world is like a play, and Waheguru has created all of it for his pleasure. Just as an artist paints a portrait or a writer creates a novel. The dinosaurs and other prehistoric lifeforms, along with all the rocks, desolate expanses of space, dust particles and other seemingly lifeless and meaningless things, are just more of the colours and brush-strokes that make up the world we live in. [B]ਜੀਅ ਜੰਤ ਸਭਿ ਤੇਰਾ ਖੇਲੁ ॥ Jī▫a janṯ sabẖ ṯerā kẖel. All living beings are Your playthings.[/B] Link to full Shabad: [URL="http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=11&L=18&id=506"]http://www.srigranth.org/servlet/gurbani.gurbani?Action=KeertanPage&K=11&L=18&id=506[/URL] Spiritual thought is not about which name you use to call Waheguru. An ancient Greek or a medieval Norseman can achieve liberation just as a Muslim or a Hindu can. Firstly, 'religion', when expressed as blind and superficial obedience to a specific set of dogmas and practices, is a destructive influence. After been trapped by this net for centuries the west has seen through this and now they are achieving success in the material world. Secondly, although the west may be the better half of the world to live in, that does not make westerners morally or spiritually superior people. Who is driving climate change? The west. Which countries (not that long ago) went around the world destroying other nations in the name of racial and cultural supremacy? The west. Which people consume so many resources that the rest of the world sits in poverty? The west. Westerners are no better or worse than others. I'm not so knowledgeable on Sikh history, so others will probably explain the reasoning behind the decision to keep the Guruship in Guru Ram Das ji's family. As for Guru Har Krishan ji and Guru Gobind Rai ji, we learn from this that children are perfectly capable of wisdom. This may seem strange nowadays (when people are considered children up to the age of 16 or 18, or even 21) but in other societies people grew up a lot faster. Amrit, the Kirpan, our Kesh, are all objects and actions that contain meaning. A blind ritual is an action done for it's own sake but with no reasoning behind it beyond tradition. Rituals will not get you closer to Waheguru. An action that is imbued with meaning, with intention, though, can be like a form of meditation. A Sikh goes to bow his head before Guruji not because that's some kind of rule or custom they must follow, but because they sincerely love Maharaj ji. Guruji criticises the counterproductive behaviours and thoughts of all people, especially those that result from superstitious or dogmatic beliefs. This isn't some kind of specific rebuttal or Islam or Hinduism. This should be taken to heart by Sikhs as well, there are some who base all their faith on krodh alone and think constantly of revenge on India, or those who believe that they are some sort of special super-determined superhuman, or those who just use their connections with the 'community' to get money. The last comment there, "he should have been more critical", is really a contradiction of Sikhi in a fundamental sense. A 'Sikh' is a student. But really a 'Sikh' is a student in the spiritual sense, a Disciple. So 'Sikhi' could be translated as 'Discipleship'. A Disciple attaches themselves to their Teacher, their Master. And this attachment is in the sense of utter devotion, it is done entirely out of free will and the Disciple feels nothing but love for the Master. A Disciple does not contradict his Teacher or second-guess them, and neither does he want to. How do we know? Because Guruji teaches this to us, and we are devoted to Guruji. That's the most fundamental part of it. We choose to give ourselves to Guruji in the hope that we will be led to liberation and meet Waheguru. Of course, that leads to a further question: how do we know Guruji is true? This is really the crux of the issue. And the answer is different for different individuals. Just like how not everyone falls in love in the same way. Whether we 'have' to worship God or not is irrelevant. If you don't want to worship Waheguru, don't. Think of it like the Matrix if you want: take the blue pill and remain countless lives in the illusory Maya, or take the red pill of Waheguru's Name and start the journey to Liberation. :) Scientific advancement is part of Maya. Guruji teaches us how to escape from Maya. This is the case for many people at the beginning of the path, but eventually it becomes the case that we think about Waheguru all the time, leaving us permanently in elation. Even sadness becomes sweeter, as it turns from mere misery into a deep longing and sense of separation from Waheguru. Counterproductive and destructive thinking have been around for thousands of years, and so have enlightened and spiritual thinking. The names and labels and forms they take are irrelevant. As others have said, India was highly socially-stratified, people wouldn't have listened to a low-caste person, they would have just dismissed it as the ramblings of a man who has forgotten his place. Little to be gained just by rebelling for its own sake. First: I will make it clear that I personally disagree with the stance on Karma that this forum generally follows. I do accept this concept. But I also know that I don't really have the knowledge to debate it properly here, so I don't want this to spark anything like that off. Secondly: whether what happens to us is just or unjust is a matter of perspective. The difference between suffering and happiness is also a matter of perspective. Sukh and Dukh are just millimetres from each other. I have many problems and disabilities, but I don't cry over these that God has been unfair to me. Whatever actions I did in my previous lives resulted in this, even though I can't remember. For specifics of Gurbani please see someone else's response. I could give my own thoughts here but I don't want to be twisting Guruji's words or trying to turn it into my own or something. Yugas etc are not meant to be taken literally. But again, I am reluctant to speak here because I can't back this up with sources. However, I did speak to somebody about this recently and they gave a good explanation. Please forgive me if I have made mistakes in this. Also, not sure if my citation/quotation layout is correct. [/QUOTE]
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