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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="Harjas Kaur Khalsa" data-source="post: 83996" data-attributes="member: 2125"><p>Does it occur to you that the Singh Sabha reform message prevailing in all these Sikh institutions does nothing but remove, alter, and otherwise reshape Sikhi acording to a political philosophy which did not exist prior to 1879?</p><p></p><p>The fact is the history of devi Durga and the Khalsa is older. There is still a Sikh battle standard captured by the British in England today which shows the clear image of devi Durga/Chandi. And as to Sikh Missionary College Singh Sabha scholars disproving that Dasam Granth bani was written by Dasam Pita Ji being based solely on refusal to accept praise of Durga/Chandi is propagandistic scholarship. The truth is the authorship is so indisputable that even after 100 years of Singh Sabha political views, the Akal Takht had to accept Shri Dasam Granth bani.</p><p></p><p></p><p></p><p></p><p></p><p>There is no "pure Theism" in Gurbani. It is pure All-pervading pantheistic Vedanta. </p><p></p><p>Rather than separating Sikhism into a "new" religion, Singh Sabha ideology is well on it's way to obliterating the authentic message of Sikhism entirely, having established those "modern scientific" parallels between Sikhism and Christianity which the British intended, contrasted with the primitive and despised Hindu beliefs which the British disrespected. The Christian missionary effort hasn't relaxed. In fact, it's gotten stronger. The more the Singh Sabha world-view corrupts Sikh religion, the more it will be vulnerable to the kind of cultural assimilation which the British Raj only dreamed of. Sikhs will become a new kind of Abrahamic religion, culturally compatible with Western societies and utterly dissociated from it's Indic heritage and dignity. The more Sikhism will absorb Christian converts with preformed monotheistic beliefs, who fear and are hostile to Hindu deities and avataars, and the greater the alienation will be from the Guru's authentic spiritual message of mukti and preservation of the sanatana Dharma.</p><p></p><p>Coming from an indigenous person who has long seen the corruption of original indigenous religions by the manipulation, hostility and arrogance of Western cultures and missionaries, I cannot in conscience support the Singh Sabha Britishized re-definitions of Sikh religion. This cultural alienation is shameful. It will have no good end. You worry about losing the children of Sikhs who have to adapt to Western cultures which are entirely antagonistic to racial and cultural differences. But by changing the fundamental character of Sikhism to conform to the Western image, you already lose the Sikh soul. </p><p></p><p>I will tell you honestly, no non-white will ever be considered white in Western society. You will always be different. You will always be marginalized to some degree. Even if you convert to Christian religion, establish a million dollar business and wear a business suit. Western societies will still unconsciously judge you by your Indic origins. So assimilation which is entirely a materialistic purpose having nothing to do with commitment to Sikh principles, teaching and spirituality is destined for failure. If that is your driving purpose, you would do well to find a new one. The West has always been antagonistic to indigenous faiths and indigenous peoples. But the truth is, it is original indigenous religions which contain the intuitive wisdom of the world and help to promote balance against a backdrop of mindless materialism and science without God.</p><p></p><p>And if this thesis is just about the issue of "hair" we should all put hair into it's perspective as primarily being a yogic practice. If you aren't doing the kind of yoga which Gurbani talks about with the breath, the mantra and piercing the chakrs to raise the shakti to the dasm duar, then the hair on your head is meaningless decoration anyway.</p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 83996, member: 2125"] Does it occur to you that the Singh Sabha reform message prevailing in all these Sikh institutions does nothing but remove, alter, and otherwise reshape Sikhi acording to a political philosophy which did not exist prior to 1879? The fact is the history of devi Durga and the Khalsa is older. There is still a Sikh battle standard captured by the British in England today which shows the clear image of devi Durga/Chandi. And as to Sikh Missionary College Singh Sabha scholars disproving that Dasam Granth bani was written by Dasam Pita Ji being based solely on refusal to accept praise of Durga/Chandi is propagandistic scholarship. The truth is the authorship is so indisputable that even after 100 years of Singh Sabha political views, the Akal Takht had to accept Shri Dasam Granth bani. There is no "pure Theism" in Gurbani. It is pure All-pervading pantheistic Vedanta. Rather than separating Sikhism into a "new" religion, Singh Sabha ideology is well on it's way to obliterating the authentic message of Sikhism entirely, having established those "modern scientific" parallels between Sikhism and Christianity which the British intended, contrasted with the primitive and despised Hindu beliefs which the British disrespected. The Christian missionary effort hasn't relaxed. In fact, it's gotten stronger. The more the Singh Sabha world-view corrupts Sikh religion, the more it will be vulnerable to the kind of cultural assimilation which the British Raj only dreamed of. Sikhs will become a new kind of Abrahamic religion, culturally compatible with Western societies and utterly dissociated from it's Indic heritage and dignity. The more Sikhism will absorb Christian converts with preformed monotheistic beliefs, who fear and are hostile to Hindu deities and avataars, and the greater the alienation will be from the Guru's authentic spiritual message of mukti and preservation of the sanatana Dharma. Coming from an indigenous person who has long seen the corruption of original indigenous religions by the manipulation, hostility and arrogance of Western cultures and missionaries, I cannot in conscience support the Singh Sabha Britishized re-definitions of Sikh religion. This cultural alienation is shameful. It will have no good end. You worry about losing the children of Sikhs who have to adapt to Western cultures which are entirely antagonistic to racial and cultural differences. But by changing the fundamental character of Sikhism to conform to the Western image, you already lose the Sikh soul. I will tell you honestly, no non-white will ever be considered white in Western society. You will always be different. You will always be marginalized to some degree. Even if you convert to Christian religion, establish a million dollar business and wear a business suit. Western societies will still unconsciously judge you by your Indic origins. So assimilation which is entirely a materialistic purpose having nothing to do with commitment to Sikh principles, teaching and spirituality is destined for failure. If that is your driving purpose, you would do well to find a new one. The West has always been antagonistic to indigenous faiths and indigenous peoples. But the truth is, it is original indigenous religions which contain the intuitive wisdom of the world and help to promote balance against a backdrop of mindless materialism and science without God. And if this thesis is just about the issue of "hair" we should all put hair into it's perspective as primarily being a yogic practice. If you aren't doing the kind of yoga which Gurbani talks about with the breath, the mantra and piercing the chakrs to raise the shakti to the dasm duar, then the hair on your head is meaningless decoration anyway. [/QUOTE]
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