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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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Sikh Sikhi Sikhism
Sikhi(sm) - A Presentation By Tejwant Singh Malik
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<blockquote data-quote="Original" data-source="post: 201733" data-attributes="member: 14400"><p>Tejwant Singh Ji</p><p></p><p>Thank you for your efforts. What I was looking for, in an academic sense, was references to support your claims [No tolerance, no reincarnation] so that I am better positioned to reflect.</p><p></p><p>The general rule of "burden of proof" is that he who proposes proves. This principle is applied in a variety of settings. For example, courtrooms, in science and discovery and in philosophical debates and discussions. Your good self making those statements [above] is taken as expressing a point of view on a particular subject [Sikh tenets] and supporting it with evidence. This is often the aim of academic writing. Debates in academic writings are usually complex and take time to develop.</p><p></p><p>Sikh scholars have an academic burden to discharge in light of the scientific method and conventional mode of expressions. As a Sikh, I feel a lot needs to be done in line with evolutionary design and societal development. The way to bring about desired changes is to follow correct procedures. As much as I would like to endorse your statement "no reincarnation" in light of 21st century science, I cannot without profound evidence.</p><p></p><p>Much of what we have is in fact an "ideology", which Baba Nanak "modified" to give practical effect, away from mythological and superstitious of then Indian society. The idea of reincarnation [Nanak's era] was pivotal in framing and composing Bani. Why ? Because it was part of the then ideological thought process through which contemporary thought developed. Gurbani uses terms such as, janam, joon, ajooni, murh murh avna, etc. The meaning and effect of such vocabulary uses was to turn around humankind from "manmukh to gurmukh". The essence of human life as opposed to mere animal was to navigate the soul towards madhao [God] away from maya [this world]. And, how the separated soul is to reunite from whence she came.</p><p></p><p>I'll provide some citations from SGGSJ to illustrate my point, but perhaps when both time and space are in abundance, I'll make conscious effort to do an academic write up.</p><p></p><p>Page 19 - avan jana na chakai mar janama hoi khuhar</p><p> 124 - na vastu loi na chukay fera</p><p> 306 - mur mur kamda hun</p><p> 537 - ghuman gherian</p><p> 524 - avan jana reha janam na teha sar</p><p> 176 - kei janam bei keet</p><p> 694 - bohat janam bishra</p><p> 823 - janam ki mal ghai</p><p> 584 - phir avan jana na huya</p><p></p><p>The above is far from an exhaustive a list, but insofar, a reflection of the Banikars of SGGSJ, it is very much evident of the thought of the day in which they lived.</p><p></p><p>Thank you for sharing your thoughts, always a pleasure and a step in the right direction in furthering Sikhi.</p><p></p><p>Respectfully yours</p><p>Veer</p></blockquote><p></p>
[QUOTE="Original, post: 201733, member: 14400"] Tejwant Singh Ji Thank you for your efforts. What I was looking for, in an academic sense, was references to support your claims [No tolerance, no reincarnation] so that I am better positioned to reflect. The general rule of "burden of proof" is that he who proposes proves. This principle is applied in a variety of settings. For example, courtrooms, in science and discovery and in philosophical debates and discussions. Your good self making those statements [above] is taken as expressing a point of view on a particular subject [Sikh tenets] and supporting it with evidence. This is often the aim of academic writing. Debates in academic writings are usually complex and take time to develop. Sikh scholars have an academic burden to discharge in light of the scientific method and conventional mode of expressions. As a Sikh, I feel a lot needs to be done in line with evolutionary design and societal development. The way to bring about desired changes is to follow correct procedures. As much as I would like to endorse your statement "no reincarnation" in light of 21st century science, I cannot without profound evidence. Much of what we have is in fact an "ideology", which Baba Nanak "modified" to give practical effect, away from mythological and superstitious of then Indian society. The idea of reincarnation [Nanak's era] was pivotal in framing and composing Bani. Why ? Because it was part of the then ideological thought process through which contemporary thought developed. Gurbani uses terms such as, janam, joon, ajooni, murh murh avna, etc. The meaning and effect of such vocabulary uses was to turn around humankind from "manmukh to gurmukh". The essence of human life as opposed to mere animal was to navigate the soul towards madhao [God] away from maya [this world]. And, how the separated soul is to reunite from whence she came. I'll provide some citations from SGGSJ to illustrate my point, but perhaps when both time and space are in abundance, I'll make conscious effort to do an academic write up. Page 19 - avan jana na chakai mar janama hoi khuhar 124 - na vastu loi na chukay fera 306 - mur mur kamda hun 537 - ghuman gherian 524 - avan jana reha janam na teha sar 176 - kei janam bei keet 694 - bohat janam bishra 823 - janam ki mal ghai 584 - phir avan jana na huya The above is far from an exhaustive a list, but insofar, a reflection of the Banikars of SGGSJ, it is very much evident of the thought of the day in which they lived. Thank you for sharing your thoughts, always a pleasure and a step in the right direction in furthering Sikhi. Respectfully yours Veer [/QUOTE]
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Sikhi(sm) - A Presentation By Tejwant Singh Malik
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