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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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<blockquote data-quote="spnadmin" data-source="post: 96259" data-attributes="member: 35"><p>Japjisahib04ji</p><p></p><p>Thank you for your response. Allow me to clarify my own reactions so far in the thread -- so that you know I have tried to sort out the issues. I stated earlier that Dr. Baldev Singh ji is a controversial figure. His early commentaries published at SikhSpectrum stirred controversy almost immediately. He argued as follows:</p><p></p><p>Main thesis: Guru Nanak rejected the idea of reincarnation, karma and transmigration as understood in Vedantic/Hindu traditions.</p><p></p><p>Minor thesis is: Guru Nanak rejects the idea that union with the Divine requires endless cycles of life and death.</p><p></p><p>Inference then flowing from these ideas:s Guru Nanak repealed the the requirement to reincarnate lifetime after lifetime in order to achieve higher and higher levels of consciousness until union with god is possible. There is evidence in Gurbani that Dr. Singh is right about this. There is also opposing evidence. And that is why there is so much controversy. </p><p></p><p>1. He is suggesting that Guru Nanak saw the mechanics of "reincarnation" or "rebirth" very differently from his Brahmin, Vedantic ancestors and predecessors. </p><p></p><p>2. He is also suggesting that the Hindu view of reincarnation was so colored by political and economic considerations that it was and is itself a morally corrupt construct. </p><p></p><p>Why morally corrupt?</p><p></p><p>As such<span style="color: Blue"> (law of karma, and reincarnation: edited by aad0002)</span> it doomed the lower castes to thousands of lifetimes on earth and kept them morally, spiritually and even economically the slaves of the more "evolved" Brahmin caste --- for the lower castes, their moral lesson was to endure, suffer and serve the upper classes in order to "cleanse" their karma. At no time in those cycles could they lay claim to the religious and spiritual tools for salvation<span style="color: Blue"> (liberation: edited by aad0002)</span> as they were not permitted to read or chant from the Vedas or perform many soul-saving rituals.</p><p></p><p>The so called "evolved" souls at the same time were not acting in a very "evolved" way -- but like extortionists and collaborators. </p><p></p><p>As such the pre-Nanak view of karma and reincarnation also doomed the entire society to be helpless victims of fate -- fatalists -- who were open targets in large numbers for oppressive overlords. </p><p></p><p>By accepting everything that happens to you as the will of <strong>one god or the other,</strong> it is then unnecessary to take responsibility for one's own actions. It also casts the divine nature or<strong> natures - </strong> if there is more than one god under review - into the role of a detail-oriented micro-manager who has no regard for the welfare of his creation. And that was exactly the legacy of the Brahmins of Guru Nanak's age -- gods who broke common laws of morality and still demanded rituals and offering, and meddled in people's lives on a regular basis. This view of the Divine is also rejected in Gurbani.</p><p></p><p>The idea of "cleansing karma" is another idea that Guru Nanak may have forcefully challenged. Is Guruji asking us to focus on<em> moral cleanliness</em> rather than <em>karmic cleansing?</em></p><p></p><p>Dr. Baldev Singh, in my understanding, has put some theological problems on the table for the rest of us to consider. Guru Nanak's moral philosophy (and its relationship to reincarnation, karma, union with God) was much much more than a restatement of Hindu ideas. </p><p></p><p>Did Dr. Baldev Singh ever state that union with God was not possible? Let's dig more deeply into the article.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 96259, member: 35"] Japjisahib04ji Thank you for your response. Allow me to clarify my own reactions so far in the thread -- so that you know I have tried to sort out the issues. I stated earlier that Dr. Baldev Singh ji is a controversial figure. His early commentaries published at SikhSpectrum stirred controversy almost immediately. He argued as follows: Main thesis: Guru Nanak rejected the idea of reincarnation, karma and transmigration as understood in Vedantic/Hindu traditions. Minor thesis is: Guru Nanak rejects the idea that union with the Divine requires endless cycles of life and death. Inference then flowing from these ideas:s Guru Nanak repealed the the requirement to reincarnate lifetime after lifetime in order to achieve higher and higher levels of consciousness until union with god is possible. There is evidence in Gurbani that Dr. Singh is right about this. There is also opposing evidence. And that is why there is so much controversy. 1. He is suggesting that Guru Nanak saw the mechanics of "reincarnation" or "rebirth" very differently from his Brahmin, Vedantic ancestors and predecessors. 2. He is also suggesting that the Hindu view of reincarnation was so colored by political and economic considerations that it was and is itself a morally corrupt construct. Why morally corrupt? As such[COLOR=Blue] (law of karma, and reincarnation: edited by aad0002)[/COLOR] it doomed the lower castes to thousands of lifetimes on earth and kept them morally, spiritually and even economically the slaves of the more "evolved" Brahmin caste --- for the lower castes, their moral lesson was to endure, suffer and serve the upper classes in order to "cleanse" their karma. At no time in those cycles could they lay claim to the religious and spiritual tools for salvation[COLOR=Blue] (liberation: edited by aad0002)[/COLOR] as they were not permitted to read or chant from the Vedas or perform many soul-saving rituals. The so called "evolved" souls at the same time were not acting in a very "evolved" way -- but like extortionists and collaborators. As such the pre-Nanak view of karma and reincarnation also doomed the entire society to be helpless victims of fate -- fatalists -- who were open targets in large numbers for oppressive overlords. By accepting everything that happens to you as the will of [B]one god or the other,[/B] it is then unnecessary to take responsibility for one's own actions. It also casts the divine nature or[B] natures - [/B] if there is more than one god under review - into the role of a detail-oriented micro-manager who has no regard for the welfare of his creation. And that was exactly the legacy of the Brahmins of Guru Nanak's age -- gods who broke common laws of morality and still demanded rituals and offering, and meddled in people's lives on a regular basis. This view of the Divine is also rejected in Gurbani. The idea of "cleansing karma" is another idea that Guru Nanak may have forcefully challenged. Is Guruji asking us to focus on[I] moral cleanliness[/I] rather than [I]karmic cleansing?[/I] Dr. Baldev Singh, in my understanding, has put some theological problems on the table for the rest of us to consider. Guru Nanak's moral philosophy (and its relationship to reincarnation, karma, union with God) was much much more than a restatement of Hindu ideas. Did Dr. Baldev Singh ever state that union with God was not possible? Let's dig more deeply into the article. [/QUOTE]
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