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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 Literature
The References To Brahmans In Bansavalinama
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<blockquote data-quote="Harkiran Kaur" data-source="post: 210925" data-attributes="member: 18224"><p>Those three quotes directly lead to those three questions as we are trying to determine if Chhiber is any kind of reliable authority on Sikhi.</p><p></p><p>The first quote regarding Brahmin form being superior. Even though Chhiber states he doesn't feel worthy of the title, he still acknowledges that Brahmin form is superior. That begs the first question I asked. Is what Chhiber saying compatible with Sikhi? Does Sikhi believe in casteism and consider Brahmin form superior to others?</p><p>--The answer is simple. All the Gurus rejected casteism vehemently and considered all humans as equals. No form is superior over another. So what Chhiber is saying is actually against Sikh philosophy. But certainly you can see that Chhiber being born into a Brahmin caste is suppprting the idea of the Brahmin form being superior... a position he personally gets to benefit from... is a severely biased position even if he thinks himself not worthy. And he is trying to pass this ideology off as Sikhi.</p><p></p><p>The second quote asking us to revere the Brahmin who is a Sikh. This begs the question can one be both a Brahmin and a Sikh at the same time? Also the answer is easy.</p><p>-- If it had said revere the one who renounces his caste and becomes Sikh then it would be ok and compatible with Sikh ideology. But how can one revere a Brahmin who IS a Sikh? When one takes Amrit and becomes Fully baptized Sikh, one must renounce ANY idea of caste, superiority, etc and is reborn into a new family where ALL initiates are equal. If one becomes Sikh they have to abide by the maryada which says a Sikh must "owe no allegiance to any other religion". Hindu / Brahminism is another religion, its not Sikhi. So no, one cannot be both a Brahmin and a Sikh. But here we have Chhiber again suggesting that Brahmins hold some special superior place within Sikhi, a position he would personally benefit from.</p><p></p><p>The third quote regarding Hindu sacred threads may be worn. Again a question was drawn directly from this. Did Guru Nanak Dev Ji reject the sacred thread and why?</p><p>-- Again the answer is easy. Guru Nanak Dev Ji did not take the sacred thread and rejected it... why? The sacred thread promotes casteism and Brahmin superiority. So why is Chhiber saying it's ok for a Sikh to wear it?</p><p></p><p>So from the above we can easily see that Chhiber's writings are influenced by his Brahmin background, such that he is actually trying to inculcate Brahminical ideas into Sikhi. So then, how can we use him as a reliable source or expert witness as to the authenticity of Dasam Granth, especially when Dasam Granth itself contains a huge Brahminical influence speaking of Hindu Gods as real entities, denigratIng women in the same light as Laws of Manu. Etc. ?? In a court of law today, I'm sure [USER=14400]@Original[/USER] ji can verify this, that an obviously biased potential juror will be disqualified, because their ultimate decision will be influenced by their bias.</p><p></p><p>So the three questions I asked in direct response to the three quotes from Chhiber work tell us much about his own personal ideology and it's obvious that he views Sikhi through Brahminical lens.</p><p></p><p></p><p>From sikhiwikki:</p><p></p><p>When <a href="http://www.sikhiwiki.org/index.php/Nanak" target="_blank">Nanak</a> had attained the age of nine years, his father determined to have him invested with the <a href="http://www.sikhiwiki.org/index.php/Janoy" target="_blank">Janoy</a> or janeu, or sacrificial thread of the <a href="http://www.sikhiwiki.org/index.php/Hindus" target="_blank">Hindus</a> as was the common custom of the people in <a href="http://www.sikhiwiki.org/index.php/India" target="_blank">India</a>. Until a boy is so invested, he is deemed almost an <a href="http://www.sikhiwiki.org/index.php/Outcaste" target="_blank">outcaste</a>. When the members and relations of the family, and all the neighbours, secular and religious, had assembled, and all preliminary rites had been duly performed, Hardial, the family priest, proceeded to put the sacred thread on Nanak's neck. Young Nanak caught the thread with his hand, and asked the priest what he was doing, and what advantage it was to put a thread of that description on him. The priest then explained that the Janoy was the basis of the Hindu religion, that without it a man would only be a <a href="http://www.sikhiwiki.org/index.php/Sudar" target="_blank">Sudar</a>. <a href="http://www.sikhiwiki.org/index.php/Guru_Nanak" target="_blank">Guru Nanak</a>refused to wear the thread.</p><p></p><p>The main reasons give for these rejection are:</p><p></p><ul> <li data-xf-list-type="ul">The thread is a sign of discrimination. Low castes are not allowed to wear the janoy.</li> </ul> <ul> <li data-xf-list-type="ul">It bring no virtue or enhancement to the wearer. It can break easily. It does not have any strength and does not give the wearer any strength.</li> </ul> <ul> <li data-xf-list-type="ul">It gets filthy very easily; It can be burnt and lost</li> </ul> <ul> <li data-xf-list-type="ul">It falsely gives the Brahmin a position of spiritual guide - which he really does not deserve. It is a custom created by the Brahmin to exercise and create a empty ritual which only he can perform. It creates this unnecessary "priestly" class.</li> </ul></blockquote><p></p>
[QUOTE="Harkiran Kaur, post: 210925, member: 18224"] Those three quotes directly lead to those three questions as we are trying to determine if Chhiber is any kind of reliable authority on Sikhi. The first quote regarding Brahmin form being superior. Even though Chhiber states he doesn't feel worthy of the title, he still acknowledges that Brahmin form is superior. That begs the first question I asked. Is what Chhiber saying compatible with Sikhi? Does Sikhi believe in casteism and consider Brahmin form superior to others? --The answer is simple. All the Gurus rejected casteism vehemently and considered all humans as equals. No form is superior over another. So what Chhiber is saying is actually against Sikh philosophy. But certainly you can see that Chhiber being born into a Brahmin caste is suppprting the idea of the Brahmin form being superior... a position he personally gets to benefit from... is a severely biased position even if he thinks himself not worthy. And he is trying to pass this ideology off as Sikhi. The second quote asking us to revere the Brahmin who is a Sikh. This begs the question can one be both a Brahmin and a Sikh at the same time? Also the answer is easy. -- If it had said revere the one who renounces his caste and becomes Sikh then it would be ok and compatible with Sikh ideology. But how can one revere a Brahmin who IS a Sikh? When one takes Amrit and becomes Fully baptized Sikh, one must renounce ANY idea of caste, superiority, etc and is reborn into a new family where ALL initiates are equal. If one becomes Sikh they have to abide by the maryada which says a Sikh must "owe no allegiance to any other religion". Hindu / Brahminism is another religion, its not Sikhi. So no, one cannot be both a Brahmin and a Sikh. But here we have Chhiber again suggesting that Brahmins hold some special superior place within Sikhi, a position he would personally benefit from. The third quote regarding Hindu sacred threads may be worn. Again a question was drawn directly from this. Did Guru Nanak Dev Ji reject the sacred thread and why? -- Again the answer is easy. Guru Nanak Dev Ji did not take the sacred thread and rejected it... why? The sacred thread promotes casteism and Brahmin superiority. So why is Chhiber saying it's ok for a Sikh to wear it? So from the above we can easily see that Chhiber's writings are influenced by his Brahmin background, such that he is actually trying to inculcate Brahminical ideas into Sikhi. So then, how can we use him as a reliable source or expert witness as to the authenticity of Dasam Granth, especially when Dasam Granth itself contains a huge Brahminical influence speaking of Hindu Gods as real entities, denigratIng women in the same light as Laws of Manu. Etc. ?? In a court of law today, I'm sure [USER=14400]@Original[/USER] ji can verify this, that an obviously biased potential juror will be disqualified, because their ultimate decision will be influenced by their bias. So the three questions I asked in direct response to the three quotes from Chhiber work tell us much about his own personal ideology and it's obvious that he views Sikhi through Brahminical lens. From sikhiwikki: When [URL='http://www.sikhiwiki.org/index.php/Nanak']Nanak[/URL] had attained the age of nine years, his father determined to have him invested with the [URL='http://www.sikhiwiki.org/index.php/Janoy']Janoy[/URL] or janeu, or sacrificial thread of the [URL='http://www.sikhiwiki.org/index.php/Hindus']Hindus[/URL] as was the common custom of the people in [URL='http://www.sikhiwiki.org/index.php/India']India[/URL]. Until a boy is so invested, he is deemed almost an [URL='http://www.sikhiwiki.org/index.php/Outcaste']outcaste[/URL]. When the members and relations of the family, and all the neighbours, secular and religious, had assembled, and all preliminary rites had been duly performed, Hardial, the family priest, proceeded to put the sacred thread on Nanak's neck. Young Nanak caught the thread with his hand, and asked the priest what he was doing, and what advantage it was to put a thread of that description on him. The priest then explained that the Janoy was the basis of the Hindu religion, that without it a man would only be a [URL='http://www.sikhiwiki.org/index.php/Sudar']Sudar[/URL]. [URL='http://www.sikhiwiki.org/index.php/Guru_Nanak']Guru Nanak[/URL]refused to wear the thread. The main reasons give for these rejection are: [LIST] [*]The thread is a sign of discrimination. Low castes are not allowed to wear the janoy. [/LIST] [LIST] [*]It bring no virtue or enhancement to the wearer. It can break easily. It does not have any strength and does not give the wearer any strength. [/LIST] [LIST] [*]It gets filthy very easily; It can be burnt and lost [/LIST] [LIST] [*]It falsely gives the Brahmin a position of spiritual guide - which he really does not deserve. It is a custom created by the Brahmin to exercise and create a empty ritual which only he can perform. It creates this unnecessary "priestly" class. [/LIST] [/QUOTE]
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The References To Brahmans In Bansavalinama
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