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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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Sikh Sikhi Sikhism
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<blockquote data-quote="sunmukh" data-source="post: 135032" data-attributes="member: 11050"><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Ek OnKaar Sat Naam</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Chaana Pardesi ji, please let me explain why I thought your terms of reference belittled others:</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">In this sentence:</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">“Now, many Sikhs themselves are infamously inviting the protection of this word to mitigate their own weaknes to retain the persona of a Sikh as defined in the maryada.”</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">It seems to me you are using “infamous” and “weakness” in a pejorative sense, yet the ones who see no value in maryada would not necessarily see themselves as weak or as villainous. Someone who sees themselves as Sikhs but have no desire to have outward appearance of a defined Sikh, would not feel guilty of lacking such a persona. They may even see themselves as strong willed and liberated of attachment to appearance, but neither camp need comment on the other. It is only negative thoughts of others that lead to such comments. </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Then there is the sentence:</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">“That is where the problems begin”</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">There are no problems if one sees all as equals. The outward masks, and use of words to categorise the variety of mask, create problems, and even then the problems are problems of the mind. They are not real problems. Within all is God. Who has the power to say that the God behind one mask is weak, or villainous at heart, simply because the mask is not the same as one’s own? Furthermore, there are countless different manifestations of God, but if one distinguishes between them, to afford some deferential treatment then the concept of One God is lost. </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Then this section of the next sentence:</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">“Others are notoriously politicising the term to gain entance and control of the Sikh institutions and to discard the Sikh identity…”</span></span></p><p></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">This is an assumption, and it uses a pejorative word: “notoriously”. Even if “others” were doing this, which some may indulge in, it does not make it a wicked act. Up and own the ages, people have syncretised religion. Even in light of all the changes in perception that have taken place in recorded and unrecorded history, Truth has persisted, persists, and will persist. This is the essence of the slok to Mool Mantar in Japji Sahib. Whilst people opinionate, discourse, and debate upon religion and God, leading to changes over time in perceptions of the mind, the Hukam of the Lord continues to prevail, completely unswayed and untouched by the opinion of the day. </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Finally there were the last few words used to describe another faith:</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Others are notoriously politicising the term to ….. make it (Sikhi) a stooge of the 'boa constrictor'wider Hinduism.</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">I don’t think any Sikh would be pleased if Sikhi was to be described with metaphors associating it to a snake that traps, crushes and envelops others faiths. However a child is born without faith and no knowledge of the faith of its parents. There is a reason for rules in maryada on how children are raised and on who can marry whom. It is not to do with free choice. Furthermore it makes no material difference whether Sikhi is seen independently, or as a sect of Islam, of Hinduism, of Christianity or of Buddhism, or of any other faith. It is as it is, but the mind whilst it continues to seek to create a self-identity, rebuffs anything that has variant traits by belittling them, even though the traits are all created by the One God. Sikhi teaches one to remain detached, as attachment to pre-existing objects of desire wanes, rather than to merely shift to another extreme, which in this case would be seeing all else in a bad light. Shifting the attachment of one’s mind from one set of objects to another, whether the objects are envisaged to lead to gain or loss, is not Sikhi. Surrendering one’s mind to Guru within, to the Lord’s Hukam, is Sikhi. It requires great patience, even with one’s “enemies”. They can all be used as objects to build compassion, resolve, endurance and patience, but the mind can be conquered. </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Sat Sri Akal</span></span></p></blockquote><p></p>
[QUOTE="sunmukh, post: 135032, member: 11050"] [FONT=Times New Roman][SIZE=3]Ek OnKaar Sat Naam[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Chaana Pardesi ji, please let me explain why I thought your terms of reference belittled others:[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]In this sentence:[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]“Now, many Sikhs themselves are infamously inviting the protection of this word to mitigate their own weaknes to retain the persona of a Sikh as defined in the maryada.”[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]It seems to me you are using “infamous” and “weakness” in a pejorative sense, yet the ones who see no value in maryada would not necessarily see themselves as weak or as villainous. Someone who sees themselves as Sikhs but have no desire to have outward appearance of a defined Sikh, would not feel guilty of lacking such a persona. They may even see themselves as strong willed and liberated of attachment to appearance, but neither camp need comment on the other. It is only negative thoughts of others that lead to such comments. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Then there is the sentence:[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]“That is where the problems begin”[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]There are no problems if one sees all as equals. The outward masks, and use of words to categorise the variety of mask, create problems, and even then the problems are problems of the mind. They are not real problems. Within all is God. Who has the power to say that the God behind one mask is weak, or villainous at heart, simply because the mask is not the same as one’s own? Furthermore, there are countless different manifestations of God, but if one distinguishes between them, to afford some deferential treatment then the concept of One God is lost. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Then this section of the next sentence:[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]“Others are notoriously politicising the term to gain entance and control of the Sikh institutions and to discard the Sikh identity…”[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman]This is an assumption, and it uses a pejorative word: “notoriously”. Even if “others” were doing this, which some may indulge in, it does not make it a wicked act. Up and own the ages, people have syncretised religion. Even in light of all the changes in perception that have taken place in recorded and unrecorded history, Truth has persisted, persists, and will persist. This is the essence of the slok to Mool Mantar in Japji Sahib. Whilst people opinionate, discourse, and debate upon religion and God, leading to changes over time in perceptions of the mind, the Hukam of the Lord continues to prevail, completely unswayed and untouched by the opinion of the day. [/FONT][/SIZE] [FONT=Times New Roman][SIZE=3]Finally there were the last few words used to describe another faith:[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Others are notoriously politicising the term to ….. make it (Sikhi) a stooge of the 'boa constrictor'wider Hinduism.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]I don’t think any Sikh would be pleased if Sikhi was to be described with metaphors associating it to a snake that traps, crushes and envelops others faiths. However a child is born without faith and no knowledge of the faith of its parents. There is a reason for rules in maryada on how children are raised and on who can marry whom. It is not to do with free choice. Furthermore it makes no material difference whether Sikhi is seen independently, or as a sect of Islam, of Hinduism, of Christianity or of Buddhism, or of any other faith. It is as it is, but the mind whilst it continues to seek to create a self-identity, rebuffs anything that has variant traits by belittling them, even though the traits are all created by the One God. Sikhi teaches one to remain detached, as attachment to pre-existing objects of desire wanes, rather than to merely shift to another extreme, which in this case would be seeing all else in a bad light. Shifting the attachment of one’s mind from one set of objects to another, whether the objects are envisaged to lead to gain or loss, is not Sikhi. Surrendering one’s mind to Guru within, to the Lord’s Hukam, is Sikhi. It requires great patience, even with one’s “enemies”. They can all be used as objects to build compassion, resolve, endurance and patience, but the mind can be conquered. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Sat Sri Akal[/SIZE][/FONT] [/QUOTE]
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