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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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The Evolution Of "manmukh"
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<blockquote data-quote="ExploringSikhi" data-source="post: 192165" data-attributes="member: 19734"><p>Very very good question Harmanpreet Ji, and this brings me to my next point.</p><p> </p><p></p><p> </p><p>Yes, I realize reading from the beginning is important.</p><p> </p><p>As for the truth bit, that is what stumps me. Is truth relative or objective? If it is the latter, then only God has the authority to decide what that truth is, no? If this is the case, then going by the first thread I started on here (that Guru Nanak Dev JI wasn't actually "talking" to anything divine), then do the Sikh Gurus still have the right to be the judges of what is true and what is not?</p><p> </p><p></p><p> </p><p>Who is to say that we are ALL born with a moral compass, an inherit ability to distinguish between right and wrong? I would argue that this is not the case, there are people out there who are mentally programmed in such a way that killing their fellow man brings about great pleasure for them. Who get off on the idea of causing pain and suffering,</p><p> </p><p> </p><p></p><p>.</p><p> </p><p>Is "goodness" not defined by the society within which we live? What is "good" today is vastly different to what it was in the past. As little as 50 years ago, there were separate washrooms and water fountains for colored and white people, blacks had to sit in the back of the bus.</p><p> </p><p>For hundreds of years, Europeans and Americans would go to Africa and round up the darkies, bring them back to shore and sell them into slavery. The Islamic "Barbary Pirates" would do similar things with non-Muslims. All of this went on for hundreds of years.</p><p> </p><p>Even something like rape has an evolutionary basis, I'm sure it was quite common thousands of years ago, maybe even encouraged for reproductive purposes.</p><p> </p><p>On the flipside, something like homosexuality, which has become increasingly mainstream in the modern world, has historically been frowned upon by most, if not all socieities round the world (at least those that I am aware of). But once again, this depends on where you live, in a lot of areas around the world, there is still racism, there is still rape, there is still some form of slavery.</p><p> </p><p>If truth is relative, then who's to say that we are more "good" than our ancestors? </p><p> </p><p> </p><p></p><p> </p><p>Or, as you seem to imply here, if truth is objective, then do you believe that only God him/her/itself has the right to decide what is right and what is wrong?</p><p> </p><p></p><p> </p><p>Do you believe that it is possible to "do good for the right reasons" without being a Sikh?</p><p> </p><p></p><p> </p><p>This brings up another great point that I have been meaning to ask.</p><p> </p><p>In a lot of places in Guru Granth Sahib Ji, it will say something like "without the Guru's Shabad/Bani, peace is not obtained" or something along those lines.</p><p> </p><p>Who is this "Guru"? Is it the human Sikh gurus? Or the SatGuru (God)? </p><p> </p><p>If the former, then is this not implying that the Sikhi is actually the only path to God?</p><p> </p><p>If the latter, then is this not implying that the Shabad/Bani, and consquently the entire Guru Granth Sahib, is the literal word of God, since it is God's poetry?</p><p> </p><p></p><p> </p><p>Thank you, that makes a lot more sense.</p><p> </p><p>Where did you get those translations of the Vaars from? I have just found them here <a href="http://searchgurbani.com/bhai_gurdas_vaaran/vaar/5/pauri/7" target="_blank">http://searchgurbani.com/bhai_gurdas_vaaran/vaar/5/pauri/7</a> The meaning is largely the same, but the wording is a bit different.</p><p> </p><p> </p><p>Lastly, why does the Sikh Encyclopedia article say that "manmukh" eventually included all non-Sikhs?</p><p> </p><p>Thank you <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p></blockquote><p></p>
[QUOTE="ExploringSikhi, post: 192165, member: 19734"] Very very good question Harmanpreet Ji, and this brings me to my next point. Yes, I realize reading from the beginning is important. As for the truth bit, that is what stumps me. Is truth relative or objective? If it is the latter, then only God has the authority to decide what that truth is, no? If this is the case, then going by the first thread I started on here (that Guru Nanak Dev JI wasn't actually "talking" to anything divine), then do the Sikh Gurus still have the right to be the judges of what is true and what is not? Who is to say that we are ALL born with a moral compass, an inherit ability to distinguish between right and wrong? I would argue that this is not the case, there are people out there who are mentally programmed in such a way that killing their fellow man brings about great pleasure for them. Who get off on the idea of causing pain and suffering, . Is "goodness" not defined by the society within which we live? What is "good" today is vastly different to what it was in the past. As little as 50 years ago, there were separate washrooms and water fountains for colored and white people, blacks had to sit in the back of the bus. For hundreds of years, Europeans and Americans would go to Africa and round up the darkies, bring them back to shore and sell them into slavery. The Islamic "Barbary Pirates" would do similar things with non-Muslims. All of this went on for hundreds of years. Even something like rape has an evolutionary basis, I'm sure it was quite common thousands of years ago, maybe even encouraged for reproductive purposes. On the flipside, something like homosexuality, which has become increasingly mainstream in the modern world, has historically been frowned upon by most, if not all socieities round the world (at least those that I am aware of). But once again, this depends on where you live, in a lot of areas around the world, there is still racism, there is still rape, there is still some form of slavery. If truth is relative, then who's to say that we are more "good" than our ancestors? Or, as you seem to imply here, if truth is objective, then do you believe that only God him/her/itself has the right to decide what is right and what is wrong? Do you believe that it is possible to "do good for the right reasons" without being a Sikh? This brings up another great point that I have been meaning to ask. In a lot of places in Guru Granth Sahib Ji, it will say something like "without the Guru's Shabad/Bani, peace is not obtained" or something along those lines. Who is this "Guru"? Is it the human Sikh gurus? Or the SatGuru (God)? If the former, then is this not implying that the Sikhi is actually the only path to God? If the latter, then is this not implying that the Shabad/Bani, and consquently the entire Guru Granth Sahib, is the literal word of God, since it is God's poetry? Thank you, that makes a lot more sense. Where did you get those translations of the Vaars from? I have just found them here [URL]http://searchgurbani.com/bhai_gurdas_vaaran/vaar/5/pauri/7[/URL] The meaning is largely the same, but the wording is a bit different. Lastly, why does the Sikh Encyclopedia article say that "manmukh" eventually included all non-Sikhs? Thank you :) [/QUOTE]
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