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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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Hard Talk
The Hijackers Of Sikhi, Part 1: The Hijacking Explained
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<blockquote data-quote="Dr Karminder Singh" data-source="post: 218242" data-attributes="member: 9642"><p>Sukhsingh veer ji</p><p></p><p>Whether my narrative is "divisive from the outset" is for the reader to decide and an opinion I respect. What is true however is that the narrative is indeed ABOUT groups and events that have been divisive. The reason why the udasis, nirmalas and dera sants appear "externalized" are because they operate too far from the core of Sikhi which is its uniqueness. They are considered the "other" because they function within the outer periphery of the Sikhi of Guru Nanak, namely bipparism, bhrahmanism, snatanism and vedantic thought. </p><p></p><p>I agree that power relations are involved in the hijacking of Sikhi. More specifically, the actions of the udasis, nirmalas and deras are aimed at controlling the psyche of Sikhi. This attempt at control is no different from the control the brahmin clergy exercised so abundantly and successfully over the psyche of pre-1469 Indian spiritualities - and continues to do so. Part of Guru Nanak's Sikhi is also about liberating the Sikh from such control - both of the clergy and their self serving claims. This is the third reason why the udasis, nirmalas and dera sants are considered as "external" to Sikhi. </p><p></p><p>You are right that our Gurus were well aware of this. After all, it started right within their households. Right from Sri Chand and Laksmee Dass, to Datu, to Mohri (described as Kamla, mad by Bhai Gurdas ji), to Prithi to Meharban to Ram Rai etc. What is interesting that some of these offshoots are still operating today. The difference between the "external" groups during the Guru Kaal and from the 1715 onward is that the Gurus were personally able to fend them off. To the contrary, we Sikhs have not been able to do that. I submit in Part 5 of my Hijacking of Sikhi that Sikhs have lost the battle on the account of this hijacking. </p><p></p><p>By the way, the story of "pride of Satta and Balwand" is part of the nirmala fiction too. A proper reading of their Banee in the SGGS will reveal the heights of spirituality they both attained. Their true legacy lies in their ability to being able to COMPOSE Gurbani while singing it with true understanding. They BECAME Gurbani to the extent that Gurbani flowed out of their inner recesses. </p><p></p><p>The nirmalas corrupted this legacy by saying they demanded money for their daughters wedding, the Guru told them to take the next day's shabd bhet, they got no shabd bhet, they walked out, and they were brought back with blackened faces seated on a donkey. This is a blasphemous tale, but the Sikh world accepted and propagated it at the behest of the cunning nirmalas who wanted to sully two of Sikhi's most precious souls - kirtanias in the court of Guru Amardas ji till Guru Arjun Dev ji. </p><p></p><p>The daughter of two beloved kirtanias in the court of Guru Arjun would be considered to be Guruji's own daughter and he would marry her off as his very own. He gave 500 pieces of gold to spiritual intellectuals who came to his court to recite spiritual discourses. but he would tell his kirtanias to "wait for tomorrow's shabd bhet"? All our Gurus practiced blessing even those who were the enemies of Sikhi, yet Guru Arjun would order his kirtanias "to have their faces blackened and brought before him on a donkey'? The nirmalas committed blasphemy against two kirtanias whose Banee is CONTAINED in the SGGS, and then went on to denigrate our Guru's character. And Sikhs have swallowed it hook line and sinker. </p><p></p><p>This is what I mean by a community (we Sikhs) whose spiritual psyche, belief systems and religious ideology has been hijacked. </p><p></p><p>The legacy of Bhais ji Satta and Balwand is that they BECAME GURBANI. The evidence is available in the SGGS ji page 966 till 968.</p></blockquote><p></p>
[QUOTE="Dr Karminder Singh, post: 218242, member: 9642"] Sukhsingh veer ji Whether my narrative is "divisive from the outset" is for the reader to decide and an opinion I respect. What is true however is that the narrative is indeed ABOUT groups and events that have been divisive. The reason why the udasis, nirmalas and dera sants appear "externalized" are because they operate too far from the core of Sikhi which is its uniqueness. They are considered the "other" because they function within the outer periphery of the Sikhi of Guru Nanak, namely bipparism, bhrahmanism, snatanism and vedantic thought. I agree that power relations are involved in the hijacking of Sikhi. More specifically, the actions of the udasis, nirmalas and deras are aimed at controlling the psyche of Sikhi. This attempt at control is no different from the control the brahmin clergy exercised so abundantly and successfully over the psyche of pre-1469 Indian spiritualities - and continues to do so. Part of Guru Nanak's Sikhi is also about liberating the Sikh from such control - both of the clergy and their self serving claims. This is the third reason why the udasis, nirmalas and dera sants are considered as "external" to Sikhi. You are right that our Gurus were well aware of this. After all, it started right within their households. Right from Sri Chand and Laksmee Dass, to Datu, to Mohri (described as Kamla, mad by Bhai Gurdas ji), to Prithi to Meharban to Ram Rai etc. What is interesting that some of these offshoots are still operating today. The difference between the "external" groups during the Guru Kaal and from the 1715 onward is that the Gurus were personally able to fend them off. To the contrary, we Sikhs have not been able to do that. I submit in Part 5 of my Hijacking of Sikhi that Sikhs have lost the battle on the account of this hijacking. By the way, the story of "pride of Satta and Balwand" is part of the nirmala fiction too. A proper reading of their Banee in the SGGS will reveal the heights of spirituality they both attained. Their true legacy lies in their ability to being able to COMPOSE Gurbani while singing it with true understanding. They BECAME Gurbani to the extent that Gurbani flowed out of their inner recesses. The nirmalas corrupted this legacy by saying they demanded money for their daughters wedding, the Guru told them to take the next day's shabd bhet, they got no shabd bhet, they walked out, and they were brought back with blackened faces seated on a donkey. This is a blasphemous tale, but the Sikh world accepted and propagated it at the behest of the cunning nirmalas who wanted to sully two of Sikhi's most precious souls - kirtanias in the court of Guru Amardas ji till Guru Arjun Dev ji. The daughter of two beloved kirtanias in the court of Guru Arjun would be considered to be Guruji's own daughter and he would marry her off as his very own. He gave 500 pieces of gold to spiritual intellectuals who came to his court to recite spiritual discourses. but he would tell his kirtanias to "wait for tomorrow's shabd bhet"? All our Gurus practiced blessing even those who were the enemies of Sikhi, yet Guru Arjun would order his kirtanias "to have their faces blackened and brought before him on a donkey'? The nirmalas committed blasphemy against two kirtanias whose Banee is CONTAINED in the SGGS, and then went on to denigrate our Guru's character. And Sikhs have swallowed it hook line and sinker. This is what I mean by a community (we Sikhs) whose spiritual psyche, belief systems and religious ideology has been hijacked. The legacy of Bhais ji Satta and Balwand is that they BECAME GURBANI. The evidence is available in the SGGS ji page 966 till 968. [/QUOTE]
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The Hijackers Of Sikhi, Part 1: The Hijacking Explained
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