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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
Were The Guru's Really Divine (prophets) Or Where They Just Enlightened?
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<blockquote data-quote="Rajveer_97" data-source="post: 217382" data-attributes="member: 21285"><p>Hello Jasdeep ji,</p><p></p><p>My journey is still one without a clear path or end is it! It's definitely turning out to be quite educational though. I loved reading your post, because you basically wrote thoughts which mirror mine, but only a much better and clearer way and I'm inclined to agree with the points you make. I am also treating Sikhi as a philosophsy, I find it hard to abandon it simply because there is so much knowledge and beauty in the SGGS Ji. The lives the Gurus led are exemplary, one everyone can learn from - whether Sikh or not. However, it does seem to me like Sikhi has turned into something it maybe wasn't meant to be. At which point this diversion started I am not sure, but it sure happened. For one I find too many gaps and uncertainties in the history and teachings (which goes for every religion I've so far looked at). One true absolute Truth may be hard to follow, but if it really is the absolute Truth then it shouldn't be easily prone to misinterpretation and uncertainties. I might get heat for this, but please sangat ji realise my intent is not to harm anyone's sentiments, but for example the Rehit, it's changed throughout history (which is fine) but shouldn't there have been some guideline over how to modify it with the time? What's set in stone and what's not? According to the offical SRM most of Sikhs are really not Sikhs. I've now come across some Sikhs, adopting an exclusive mindset, saying that to attain liberation one needs to be born into a Sikh family. To me as well the Guru's were englightened teachers. Maybe they did indeed have a connection with God and maybe they were indeed given a mission by God. But they were also humans and maybe they did make small mistakes here and there. As you basically said, all thats happened is at it's birth Sikhi rejected many rituals but now in present day all that has happened is those rituals have been replaced with new unnecessary ones. These issues are also so complicated and deep that many people will struggle to find the time and energy to dig truly deep and find clarity - this leads to them taking the word of popular speaker's as gospel.</p><p></p><p>So what then? It'd be an error to assume when one falls out of love with a religion's orthodoxy they should necessarily shun the whole religion and fall down to the atheist or agnostic stance. Would I consider myself either of those two? No, after long thinking it makes sense to me there is SOMETHING out there. All I can do is keep on questioning and learning. Explore different philosophies. Be critical in thinking and try to follow what seems right. Would I still consider myself a Sikh? Depends. If by Sikh one means, as you said, a disciple/learner of the Truth. But as per SRM no.</p><p></p><p>I have to be really honest with myself. I love Sikh teachings but I feel I've always felt practicing it the way it is, may not be for me. I ignored that feeling for a while, thinking with time I'll learn more, maybe it's just my ego in the way, etc etc but it just caused inner turmoil. Or maybe I'm just not ready to fully submit myself. I can't be. The story of people having faith crises and in the end reverting to their original beliefs more strongly is one I've now seen and read several times with different religions and it all follows the same story generally. If I am to find the truth I can't do this, I need to look at everything with as open a mind as possible.</p><p>There is beauty to be found in several teachings out there which are worth exploring with an open mind. As a famous philosopher once said (can't remember his name apologies), if you want to get closer to the Truth then at some point you have to be able to question everything.</p><p></p><p>Bhul Chuk Maaf</p></blockquote><p></p>
[QUOTE="Rajveer_97, post: 217382, member: 21285"] Hello Jasdeep ji, My journey is still one without a clear path or end is it! It's definitely turning out to be quite educational though. I loved reading your post, because you basically wrote thoughts which mirror mine, but only a much better and clearer way and I'm inclined to agree with the points you make. I am also treating Sikhi as a philosophsy, I find it hard to abandon it simply because there is so much knowledge and beauty in the SGGS Ji. The lives the Gurus led are exemplary, one everyone can learn from - whether Sikh or not. However, it does seem to me like Sikhi has turned into something it maybe wasn't meant to be. At which point this diversion started I am not sure, but it sure happened. For one I find too many gaps and uncertainties in the history and teachings (which goes for every religion I've so far looked at). One true absolute Truth may be hard to follow, but if it really is the absolute Truth then it shouldn't be easily prone to misinterpretation and uncertainties. I might get heat for this, but please sangat ji realise my intent is not to harm anyone's sentiments, but for example the Rehit, it's changed throughout history (which is fine) but shouldn't there have been some guideline over how to modify it with the time? What's set in stone and what's not? According to the offical SRM most of Sikhs are really not Sikhs. I've now come across some Sikhs, adopting an exclusive mindset, saying that to attain liberation one needs to be born into a Sikh family. To me as well the Guru's were englightened teachers. Maybe they did indeed have a connection with God and maybe they were indeed given a mission by God. But they were also humans and maybe they did make small mistakes here and there. As you basically said, all thats happened is at it's birth Sikhi rejected many rituals but now in present day all that has happened is those rituals have been replaced with new unnecessary ones. These issues are also so complicated and deep that many people will struggle to find the time and energy to dig truly deep and find clarity - this leads to them taking the word of popular speaker's as gospel. So what then? It'd be an error to assume when one falls out of love with a religion's orthodoxy they should necessarily shun the whole religion and fall down to the atheist or agnostic stance. Would I consider myself either of those two? No, after long thinking it makes sense to me there is SOMETHING out there. All I can do is keep on questioning and learning. Explore different philosophies. Be critical in thinking and try to follow what seems right. Would I still consider myself a Sikh? Depends. If by Sikh one means, as you said, a disciple/learner of the Truth. But as per SRM no. I have to be really honest with myself. I love Sikh teachings but I feel I've always felt practicing it the way it is, may not be for me. I ignored that feeling for a while, thinking with time I'll learn more, maybe it's just my ego in the way, etc etc but it just caused inner turmoil. Or maybe I'm just not ready to fully submit myself. I can't be. The story of people having faith crises and in the end reverting to their original beliefs more strongly is one I've now seen and read several times with different religions and it all follows the same story generally. If I am to find the truth I can't do this, I need to look at everything with as open a mind as possible. There is beauty to be found in several teachings out there which are worth exploring with an open mind. As a famous philosopher once said (can't remember his name apologies), if you want to get closer to the Truth then at some point you have to be able to question everything. Bhul Chuk Maaf [/QUOTE]
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Hard Talk
Were The Guru's Really Divine (prophets) Or Where They Just Enlightened?
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