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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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Discussions
Hard Talk
Bachittar Natak
The Controversies Over The Dasam Granth, Why, How, What
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<blockquote data-quote="Chaan Pardesi" data-source="post: 133752" data-attributes="member: 7047"><p>Dear Gurmukho/Sirs,This is my understanding of the subject</p><p> </p><p> </p><p>1]The earliest reference about some writings by the Tenth Master is by Chhibber in his Bansavalinama. Contemporary historians of the period of Guru Gobind Singh like Sainapat, Bhai Nand Lal, Chaupa Singh, Sewadas, Koer Singh or Bhai Mani Singh, make no mention of the Dasam Granth or any such writing in the period by the Guru.This absence of mention is a very significant point against the so called dasam granth.Had there been any compilation like the Dasam Granth, the contemporary chroniclers would never have failed to mention it.Nor felt they should omit anything written by the Guru Ji;if the Guru had himself written anything. The first reference to some writings by the Tenth Guru is in Chhibber's Bansavalinama written 71 years after the Guru's demise.</p><p> </p><p>Chhibber, himself discounts the historical accuracy of his statements for he claims to belong only to A third generation of a Brahmin family whose grandfather was a contemporary of the Tenth Master. Chibber says "I state what I had heard and what I could recollect." "This <u>hearsay</u> I record just by way of my hobby (shauk)." </p><p> </p><p>Chhibber further records, "The Guru got written a Granth (book) called 'Samundar Sagar.' Later he got it thrown in a river.Later still he composed other writings." But, during the battles at Anandpur, the leaves of these writings or packets (sanchian) were scattered to the wind and lost." </p><p> </p><p>Chhibber is vague about the contents or nature of these writings. Once he calls it 'Samundar Sagar', at another time 'Avtar Leela.' There is no reference at all to 'Dasam Granth', 'Bachittar Natak', 'Chandi Charitar', 'Chandi di Var', 'Charitropakhyan' or 'Chaubis Avtar', as these are called now. It is clear that it was peace time when the Guru had thrown the Samundar Sagar Granth in the river. Could it ever happen that he would destroy Gurbani, his own or that of earlier Gurus, or anything of value to Sikhs ? Gurbani has always been considered sacred, and been venerated more than even the Guru. Evidently, the writings were such as could conveniently be discarded.Until the end of the 18th century,the only granth or compilation mentioned in the literature is 'Vidya Sagar' or 'Samundar Sagar Granth', the contents of which have no relation to the present Dasam Granth. </p><p>Chibber is contradicted both by Gian Singh and Sarup Das Bhalla on all the essential points concerning Dasam Granth writings. Gian Singh never mentions that Samundar Sagar Granth or sanchis of Avtar Leela stories were prepared, thrown or lost. </p><p> </p><p>He also contradicts Chhibber that Sikhs at any time made a request to the Guru to combine his bani with the Aad Granth. All he states is that once Sikhs requested the Guru to compile his own bani, but Guru JI categorically declined to do so, saying that such a request should never be made again.</p><p> </p><p>Guru Gobind Singh had put the final seal on this complete separateness between himself and the Guru Granth sahib by getting himself initiated as a Khalsa , he became a Sikh of the Khalsa Panth, who according him was to revere and have faith in only Guru Granth Sahib as the sole Ideological Guide and Living Guru of the Sikhs. </p><p> </p><p>Further Guru Gobind Singh Ji says </p><p style="margin-left: 20px"><strong>"Those who call me God, will fall into the deep pit of hell. Regard me as one of his slaves and have no doubt whatever about it. I am a servant of the Supreme Being; and have come to behold the wonderful drama of life."</strong>So why are todays Sikhs bent on making their own rules as oppopsed to the Gurus?</p> <p style="margin-left: 20px"></p><p>2]Guru Gobind Singh had by intiating himself at the hands of the Five piare become the Sikh of the Khalsa panth, whose Guru now was the Gurbani.He had become subservient to the Gurbani already in the Aad Granth.Thus he did not include his own bani in the Guru Granth sahib.</p><p> </p><p>My view is that we should learn his bani[7%] with reverance as additional literature and try to understand his concept of fighting the injustice through the discipline of the saint soldier ideology and service to humanity like in the case of Bhai Ghaniya.</p><p> </p><p>But unfortunately, we have become embroiled with undesirable rituals that Guru Gobind Singh Ji lifted us out of.But, yet we are parodoxically, practicing and using the dasam granth to substantiate a step into the backward times and break away from HIS own message.</p><p> </p><p>The Sikhisim presented by the Gurbani is supposed to be an evolving tradition and forward thinking, but we have got bogged into such unsavory practices, that surpass even the hindu today.We have relied so much on oral tradition that has rooted in the mind of the sikhs and has become hard to undo and make them think rationally about evidenced based theories.Such people have limited faith, knowledge and experience and their arguments are limited and unchanging.</p><p> </p><p> </p><p> </p><p>The English language dictionary describes "faith as a belief that does not rest on logical proof or material evidence", is the state of the affairs in Sikhs today.</p><p> </p><p>Is it not ironic that we armed with the every century onwards universal religion and material, but people at the realm of the the Panth are those who lived before the times of the Gurus, sunken deep into rituals galore.</p><p> </p><p>May I point out the latest ritual celebrating the braat of Gurus and taking out a decorated horse ..is not Gurbani based but result of such illogical faith under the influences of the brahmini intelligence.</p><p> </p><p> </p><p> </p><p>Gurcharan Singh, Kulim, </p><p>London/Kuala Lumpur</p></blockquote><p></p>
[QUOTE="Chaan Pardesi, post: 133752, member: 7047"] Dear Gurmukho/Sirs,This is my understanding of the subject 1]The earliest reference about some writings by the Tenth Master is by Chhibber in his Bansavalinama. Contemporary historians of the period of Guru Gobind Singh like Sainapat, Bhai Nand Lal, Chaupa Singh, Sewadas, Koer Singh or Bhai Mani Singh, make no mention of the Dasam Granth or any such writing in the period by the Guru.This absence of mention is a very significant point against the so called dasam granth.Had there been any compilation like the Dasam Granth, the contemporary chroniclers would never have failed to mention it.Nor felt they should omit anything written by the Guru Ji;if the Guru had himself written anything. The first reference to some writings by the Tenth Guru is in Chhibber's Bansavalinama written 71 years after the Guru's demise. Chhibber, himself discounts the historical accuracy of his statements for he claims to belong only to A third generation of a Brahmin family whose grandfather was a contemporary of the Tenth Master. Chibber says "I state what I had heard and what I could recollect." "This [U]hearsay[/U] I record just by way of my hobby (shauk)." Chhibber further records, "The Guru got written a Granth (book) called 'Samundar Sagar.' Later he got it thrown in a river.Later still he composed other writings." But, during the battles at Anandpur, the leaves of these writings or packets (sanchian) were scattered to the wind and lost." Chhibber is vague about the contents or nature of these writings. Once he calls it 'Samundar Sagar', at another time 'Avtar Leela.' There is no reference at all to 'Dasam Granth', 'Bachittar Natak', 'Chandi Charitar', 'Chandi di Var', 'Charitropakhyan' or 'Chaubis Avtar', as these are called now. It is clear that it was peace time when the Guru had thrown the Samundar Sagar Granth in the river. Could it ever happen that he would destroy Gurbani, his own or that of earlier Gurus, or anything of value to Sikhs ? Gurbani has always been considered sacred, and been venerated more than even the Guru. Evidently, the writings were such as could conveniently be discarded.Until the end of the 18th century,the only granth or compilation mentioned in the literature is 'Vidya Sagar' or 'Samundar Sagar Granth', the contents of which have no relation to the present Dasam Granth. Chibber is contradicted both by Gian Singh and Sarup Das Bhalla on all the essential points concerning Dasam Granth writings. Gian Singh never mentions that Samundar Sagar Granth or sanchis of Avtar Leela stories were prepared, thrown or lost. He also contradicts Chhibber that Sikhs at any time made a request to the Guru to combine his bani with the Aad Granth. All he states is that once Sikhs requested the Guru to compile his own bani, but Guru JI categorically declined to do so, saying that such a request should never be made again. Guru Gobind Singh had put the final seal on this complete separateness between himself and the Guru Granth sahib by getting himself initiated as a Khalsa , he became a Sikh of the Khalsa Panth, who according him was to revere and have faith in only Guru Granth Sahib as the sole Ideological Guide and Living Guru of the Sikhs. Further Guru Gobind Singh Ji says [INDENT][B]"Those who call me God, will fall into the deep pit of hell. Regard me as one of his slaves and have no doubt whatever about it. I am a servant of the Supreme Being; and have come to behold the wonderful drama of life."[/B]So why are todays Sikhs bent on making their own rules as oppopsed to the Gurus? [/INDENT]2]Guru Gobind Singh had by intiating himself at the hands of the Five piare become the Sikh of the Khalsa panth, whose Guru now was the Gurbani.He had become subservient to the Gurbani already in the Aad Granth.Thus he did not include his own bani in the Guru Granth sahib. My view is that we should learn his bani[7%] with reverance as additional literature and try to understand his concept of fighting the injustice through the discipline of the saint soldier ideology and service to humanity like in the case of Bhai Ghaniya. But unfortunately, we have become embroiled with undesirable rituals that Guru Gobind Singh Ji lifted us out of.But, yet we are parodoxically, practicing and using the dasam granth to substantiate a step into the backward times and break away from HIS own message. The Sikhisim presented by the Gurbani is supposed to be an evolving tradition and forward thinking, but we have got bogged into such unsavory practices, that surpass even the hindu today.We have relied so much on oral tradition that has rooted in the mind of the sikhs and has become hard to undo and make them think rationally about evidenced based theories.Such people have limited faith, knowledge and experience and their arguments are limited and unchanging. The English language dictionary describes "faith as a belief that does not rest on logical proof or material evidence", is the state of the affairs in Sikhs today. Is it not ironic that we armed with the every century onwards universal religion and material, but people at the realm of the the Panth are those who lived before the times of the Gurus, sunken deep into rituals galore. May I point out the latest ritual celebrating the braat of Gurus and taking out a decorated horse ..is not Gurbani based but result of such illogical faith under the influences of the brahmini intelligence. Gurcharan Singh, Kulim, London/Kuala Lumpur [/QUOTE]
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Hard Talk
Bachittar Natak
The Controversies Over The Dasam Granth, Why, How, What
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