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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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Wicca/paganism And Sikhi
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<blockquote data-quote="Ishna" data-source="post: 203127" data-attributes="member: 2709"><p>First off, I should correct something I said in my last post. I have looked back. A number of times I've felt that I've come as far as I can along the Sikh path, and go back to exploring old ways. Each and every time, I kid you not, I end up coming back to Sikhi and seeing it with fresh eyes, and the beauty and truth therein is dazzling.</p><p></p><p></p><p></p><p>Solid information about Wicca abounds. Firstly, they only have two pieces that would classify as any kind of scripture - that is the Wiccan Rede (the original version) and the Charge of the Goddess (Valiente). Then, for a glimpse of it as Gerald Gardner had in mind, have a read of the Gardnerian Book of Shadows here <a href="http://www.sacred-texts.com/pag/gbos/index.htm" target="_blank">http://www.sacred-texts.com/pag/gbos/index.htm</a> Then, find a copy of Janet and Steward Farrar's 'A Witches Bible'. Then you have your foundation of "classical" Wicca and have a bit of a baseline to go from there. All the other Wiccan Traditions came from Gardnerian, then Alexandrian Wicca.</p><p></p><p></p><p></p><p>JourneyOflife Ji already answered this one.</p><p></p><p></p><p></p><p>Sikhs differ in their beliefs regarding reincarnation. Some believe that if you do not lead a good enough life, or do not receive Grace, that you will be reincarnated according to your last thought before your death. Others believe that reincarnation is linked to karma, and that karma influences what/how you are reincarnated. Others do not believe in reincarnation at all.</p><p></p><p>Sikhs do not believe in 'heaven' per say, but most believe in liberation (from the cycle of reincarnation or from Maya-illusion) and 'merging' of one's "light" with the "uber-light". There is no description of paradise or heaven in Sri Guru Granth Sahib Ji (that I am aware of), but there are poetic references to heaven and hell in a metaphorical fashion.</p><p></p><p></p><p></p><p>In Wicca, The One is also known as Dryghtyn. Here's a prayer from 1974 <a href="http://www.sacred-texts.com/bos/bos302.htm" target="_blank">http://www.sacred-texts.com/bos/bos302.htm</a>. It encapsulates Wiccan cosmology pretty well. When I was Wiccan, I always got hung up on the fact that there is The One, then the Goddess and the God, then all the other Gods and Goddesses as 'facets' of the Goddess and God, which are in turn facets of The One. Why not just worship The One, then? I can appreciate how some people find it hard to connect with an impersonal, incomprehensible Creator of All Everything Beyond Imagining, but Sikhi makes that possible, and cuts out the middle-man (or woman!).</p><p></p><p></p><p></p><p>Sehajdhari Sikhs have no dress code either, except to cover their heads with something while in the presence of Sri Guru Granth Sahib Ji. Wicca, depending on the tradition, will have you either naked or in robes for ritual. Unless you're solitary, then you can wear whatever you want (or don't want)...</p><p></p><p></p><p></p><p>This is your personal preference. It is also the preference of the Singh who runs the Gurbani class at my old Gurdwara. There is nothing in Gurbani that prohibits it, but in Sikh religion is it not allowed. Honestly, the responsible thing is to not drink, given all the trouble it causes. (she says, sipping wine)</p><p></p><p></p><p></p><p>Sikhs say ardaas, yes... the majority of ardaas in Gurbani is begging for the Naam. It even says to ask for material things is a misery. The communal ardaas established by the SGPC is more of a historical litany than a petitionary prayer.</p><p></p><p>The difference between Sikhi and Wicca, is that Sikhi encourages acceptance and contentment. It encourages one to do their best in the world, but to be content. To be the pure lotus floating on top of the murky water of the world.</p><p></p><p>Wicca has prayers. Wicca is a religion. It also has spellcasting - the primary mode being to raise a 'cone of power' in the circle then send it out towards a specific purpose. It is about influencing the world around you to conform to your own Will. Of course, there are many flavours of magic. Some will put a disclaimer on the end, saying something like 'this will only manifest according to the Goddess's will'. Possibly this is to remove a burden of responsiblity if you cast a spell for rain and then it floods your neighbourhood - not really your fault, the Goddess was the gatekeeper, after all.</p><p></p><p>To me, this just seems like a struggle against hukam - the natural flow of events.</p><p></p><p></p><p></p><p>The Wiccan 'rule of 3' (sometimes called 'karma') doesn't correspond to the idea of Karma in Dharmic religions. I don't know all the technicalities of karma, but my understanding is that it is a cosmic soul account that influences your rebirth. The goal is to have 0 karma. Too much good karma, you are reborn as a wealthy king, etc., and too much bad karma and you are reborn as a one-armed leprachaun and obviously deserve what you're getting in your life ( <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite3" alt=":(" title="Frown :(" loading="lazy" data-shortname=":(" /> ) Other people (like Jains) believe that suffering negates bad karma, so they will purposefully suffer in an attempt to neutralize their karma and gain escape from the cycle of samsara.</p><p></p><p>There is not, to my knowledge, a 'what you give out comes back' concept in Dharmic religions. In Sikhi specifically, there is 'you will reap what you plant'. This is the result of hukam.</p><p></p><p></p><p></p><p>I can understand how this is a point for you, given our discussions. <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p><p></p><p>The flip side of this is, are you comfortable with polyamoury? Polyamoury is common in Paganism, and it is not unheard of to be handfasted for a year and day and then you are free to go your separate ways. Additionally, depending on the Wiccan tradition, ritual sex may be required, either in front of the coven, or the coven may retire to an area away from the circle so the High Priest and High Priestess can consumate the Great Rite in private.</p><p>---</p><p></p><p>Now, I should say I'm not out to smear Wicca - I think it's a lovely path, and I'm sorry it wasn't for me. I'm just coming at the questions from the Sikh side of the fence.</p><p></p><p>Guru Fateh!</p></blockquote><p></p>
[QUOTE="Ishna, post: 203127, member: 2709"] First off, I should correct something I said in my last post. I have looked back. A number of times I've felt that I've come as far as I can along the Sikh path, and go back to exploring old ways. Each and every time, I kid you not, I end up coming back to Sikhi and seeing it with fresh eyes, and the beauty and truth therein is dazzling. Solid information about Wicca abounds. Firstly, they only have two pieces that would classify as any kind of scripture - that is the Wiccan Rede (the original version) and the Charge of the Goddess (Valiente). Then, for a glimpse of it as Gerald Gardner had in mind, have a read of the Gardnerian Book of Shadows here [URL]http://www.sacred-texts.com/pag/gbos/index.htm[/URL] Then, find a copy of Janet and Steward Farrar's 'A Witches Bible'. Then you have your foundation of "classical" Wicca and have a bit of a baseline to go from there. All the other Wiccan Traditions came from Gardnerian, then Alexandrian Wicca. JourneyOflife Ji already answered this one. Sikhs differ in their beliefs regarding reincarnation. Some believe that if you do not lead a good enough life, or do not receive Grace, that you will be reincarnated according to your last thought before your death. Others believe that reincarnation is linked to karma, and that karma influences what/how you are reincarnated. Others do not believe in reincarnation at all. Sikhs do not believe in 'heaven' per say, but most believe in liberation (from the cycle of reincarnation or from Maya-illusion) and 'merging' of one's "light" with the "uber-light". There is no description of paradise or heaven in Sri Guru Granth Sahib Ji (that I am aware of), but there are poetic references to heaven and hell in a metaphorical fashion. In Wicca, The One is also known as Dryghtyn. Here's a prayer from 1974 [URL]http://www.sacred-texts.com/bos/bos302.htm[/URL]. It encapsulates Wiccan cosmology pretty well. When I was Wiccan, I always got hung up on the fact that there is The One, then the Goddess and the God, then all the other Gods and Goddesses as 'facets' of the Goddess and God, which are in turn facets of The One. Why not just worship The One, then? I can appreciate how some people find it hard to connect with an impersonal, incomprehensible Creator of All Everything Beyond Imagining, but Sikhi makes that possible, and cuts out the middle-man (or woman!). Sehajdhari Sikhs have no dress code either, except to cover their heads with something while in the presence of Sri Guru Granth Sahib Ji. Wicca, depending on the tradition, will have you either naked or in robes for ritual. Unless you're solitary, then you can wear whatever you want (or don't want)... This is your personal preference. It is also the preference of the Singh who runs the Gurbani class at my old Gurdwara. There is nothing in Gurbani that prohibits it, but in Sikh religion is it not allowed. Honestly, the responsible thing is to not drink, given all the trouble it causes. (she says, sipping wine) Sikhs say ardaas, yes... the majority of ardaas in Gurbani is begging for the Naam. It even says to ask for material things is a misery. The communal ardaas established by the SGPC is more of a historical litany than a petitionary prayer. The difference between Sikhi and Wicca, is that Sikhi encourages acceptance and contentment. It encourages one to do their best in the world, but to be content. To be the pure lotus floating on top of the murky water of the world. Wicca has prayers. Wicca is a religion. It also has spellcasting - the primary mode being to raise a 'cone of power' in the circle then send it out towards a specific purpose. It is about influencing the world around you to conform to your own Will. Of course, there are many flavours of magic. Some will put a disclaimer on the end, saying something like 'this will only manifest according to the Goddess's will'. Possibly this is to remove a burden of responsiblity if you cast a spell for rain and then it floods your neighbourhood - not really your fault, the Goddess was the gatekeeper, after all. To me, this just seems like a struggle against hukam - the natural flow of events. The Wiccan 'rule of 3' (sometimes called 'karma') doesn't correspond to the idea of Karma in Dharmic religions. I don't know all the technicalities of karma, but my understanding is that it is a cosmic soul account that influences your rebirth. The goal is to have 0 karma. Too much good karma, you are reborn as a wealthy king, etc., and too much bad karma and you are reborn as a one-armed leprachaun and obviously deserve what you're getting in your life ( :( ) Other people (like Jains) believe that suffering negates bad karma, so they will purposefully suffer in an attempt to neutralize their karma and gain escape from the cycle of samsara. There is not, to my knowledge, a 'what you give out comes back' concept in Dharmic religions. In Sikhi specifically, there is 'you will reap what you plant'. This is the result of hukam. I can understand how this is a point for you, given our discussions. :) The flip side of this is, are you comfortable with polyamoury? Polyamoury is common in Paganism, and it is not unheard of to be handfasted for a year and day and then you are free to go your separate ways. Additionally, depending on the Wiccan tradition, ritual sex may be required, either in front of the coven, or the coven may retire to an area away from the circle so the High Priest and High Priestess can consumate the Great Rite in private. --- Now, I should say I'm not out to smear Wicca - I think it's a lovely path, and I'm sorry it wasn't for me. I'm just coming at the questions from the Sikh side of the fence. Guru Fateh! [/QUOTE]
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