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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
Interfaith Dialogues
Are The Important Scriptures Of World Religions, Simply Opinions?
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<blockquote data-quote="sunmukh" data-source="post: 136792" data-attributes="member: 11050"><p>Ek OnKaar Sat Naam</p><p> </p><p>Dear Tejwant Singh ji</p><p> </p><p>Gurfateh ji</p><p> </p><p>Thank you for your post.</p><p> </p><p></p><p> </p><p> </p><p>I am not, at the moment, convinced that Sri Guru Granth Sahib Ji is not based on theological reasons. Sri Guru Granth Sahib Ji ji appears to me to have been compiled principally to enshrine the theological studies and conclusions of Sikh Gurus and Bhagats. </p><p> </p><p>There also appears to me to be great emphasis on "God". Whether "God" is referenced as "Ik Ong Kaar", parmeswar, brahma, prabhu, parmatama, or not seems to be a technical point. However I will search for your previous posts on this site, that go into this point, and if need be will come back to you to discuss further, if you also wish to. </p><p> </p><p>I fully agree with you that Sri Guru Granth Sahib Ji ji does not set out a dogmatic way of life. Sri Guru Granth Sahib Ji ji on its own does not prescribe a proscriptive way of life, but does provide much spiritual guidance, and intimates principles of socially tolerant, constructive and truthful conduct. </p><p> </p><p> </p><p>I wrote:</p><p>Quote:</p><p><TABLE border=0 cellSpacing=0 cellPadding=1><TBODY><TR><TD style="BORDER-BOTTOM: 1px inset; BORDER-LEFT: 1px inset; BORDER-TOP: 1px inset; BORDER-RIGHT: 1px inset" class=alt2>I am also very much against excluding people who believe in Sri Guru Granth Sahib ji and one God alone, from being treated by defined Sikhs as sikhs because they don't keep all rehat. </TD></TR></TBODY></TABLE></p><p> </p><p> </p><p>and you kindly replied:</p><p> </p><p></p><p> </p><p>This is a very deep topic. It is not really appropriate to discuss it with respect to scriptures being the result of humans' imaginations.</p><p>Very briefly, it is based on the outcome of the Gurleen Kaur vs SGPC Indian High Court case, in which people who claimed to be sikhs and previously acknowledged by all their relatives and local society to be sikhs, who believed in and held up Sri Guru Granth Sahib Ji as their Guru and beleived in only one God, were deemed to be non-sikhs as a result of trimming their eyebrows. These people, including myself (as I trim my beard occasionally) were essentially left in limbo with no religion. I deeply resent that, as I see it as a most intolerant action on part of the ones left as Sikhs, which is a very small minority of those who claim to be sikh (including myself).</p><p> </p><p> </p><p>Opinion/hearsay</p><p> </p><p>One definition you give for opinion is:</p><p> </p><p></p><p> </p><p>I would say this applies well to what I am referring to. </p><p>Sri Guru Granth Sahib Ji has passages which refer to the Lord as unknowable. This confirms, IMHO, that what is written therein, and in other scriptures, with respect to the Lord, is based on the authors thoughts and judgement alone. Hence what is written with regards to the Lord is an act of faith (ie not absolute "Truth", or complete certainty"</p><p> </p><p>This act of faith is captured in this couplet:</p><p> </p><p style="text-align: left"><span style="font-family: 'Helvetica'"><span style="font-size: 10px"><span style="font-family: 'Helvetica'"><span style="font-size: 10px">(Page: 3, Line: 8, Jap, Author: Guru Nanak Dev)</span></span></span></span></p><p></p><p> </p><p> </p><p> </p><p>I am not really referring to hearsay. Hearsay is akin to rumours, which then as a result of a "Chinese whispers" action can end up as nothing like the original comments/statements. Sri Guru Granth Sahib Ji ji is quite authentic, although the oral traditions and history your referred to may have contentious elements, and may have a major bearing on what is now practised. That is bye the bye though, as it is scriptures I would be pleased to limit discussion to.</p><p> </p><p></p><p> </p><p>I am not disputing the content of Sri Guru Granth Sahib Ji ji are authentic compositions, of the claimed contributors. All that I was intimating was that they are not revelations, not words of God, not sacred, not holy, but are written thoughts, that arose from human beings imaginations, albeit gifted human beings. They happen to convey messages, but ultimately the messages conveyed are perceptions of the authors. With this in mind, any statement that suggests that the compositions are opinion, should not be slammed as offensive. It may be insensitive to say this to Sikhs, but they should really be able to understand and stay calm. </p><p>I am not into Guru worship, and only wish to learn from Sri Guru Granth Sahib Ji ji and apply what I learn,, but I can easily bow to Sri Guru Granth Sahib Ji, and do so in defernce to Sikhs feelings. Likewise they should be able to tolerate expression of others opinions on discussion forums. </p><p> </p><p>Please forgive me, but I have to leave for the moment, but will answer your other queries and respond to the further points you made in another post.</p><p> </p><p>Sat Sri Akal</p></blockquote><p></p>
[QUOTE="sunmukh, post: 136792, member: 11050"] Ek OnKaar Sat Naam Dear Tejwant Singh ji Gurfateh ji Thank you for your post. I am not, at the moment, convinced that Sri Guru Granth Sahib Ji is not based on theological reasons. Sri Guru Granth Sahib Ji ji appears to me to have been compiled principally to enshrine the theological studies and conclusions of Sikh Gurus and Bhagats. There also appears to me to be great emphasis on "God". Whether "God" is referenced as "Ik Ong Kaar", parmeswar, brahma, prabhu, parmatama, or not seems to be a technical point. However I will search for your previous posts on this site, that go into this point, and if need be will come back to you to discuss further, if you also wish to. I fully agree with you that Sri Guru Granth Sahib Ji ji does not set out a dogmatic way of life. Sri Guru Granth Sahib Ji ji on its own does not prescribe a proscriptive way of life, but does provide much spiritual guidance, and intimates principles of socially tolerant, constructive and truthful conduct. I wrote: Quote: <TABLE border=0 cellSpacing=0 cellPadding=1><TBODY><TR><TD style="BORDER-BOTTOM: 1px inset; BORDER-LEFT: 1px inset; BORDER-TOP: 1px inset; BORDER-RIGHT: 1px inset" class=alt2>I am also very much against excluding people who believe in Sri Guru Granth Sahib ji and one God alone, from being treated by defined Sikhs as sikhs because they don't keep all rehat. </TD></TR></TBODY></TABLE> and you kindly replied: This is a very deep topic. It is not really appropriate to discuss it with respect to scriptures being the result of humans' imaginations. Very briefly, it is based on the outcome of the Gurleen Kaur vs SGPC Indian High Court case, in which people who claimed to be sikhs and previously acknowledged by all their relatives and local society to be sikhs, who believed in and held up Sri Guru Granth Sahib Ji as their Guru and beleived in only one God, were deemed to be non-sikhs as a result of trimming their eyebrows. These people, including myself (as I trim my beard occasionally) were essentially left in limbo with no religion. I deeply resent that, as I see it as a most intolerant action on part of the ones left as Sikhs, which is a very small minority of those who claim to be sikh (including myself). Opinion/hearsay One definition you give for opinion is: I would say this applies well to what I am referring to. Sri Guru Granth Sahib Ji has passages which refer to the Lord as unknowable. This confirms, IMHO, that what is written therein, and in other scriptures, with respect to the Lord, is based on the authors thoughts and judgement alone. Hence what is written with regards to the Lord is an act of faith (ie not absolute "Truth", or complete certainty" This act of faith is captured in this couplet: [LEFT][FONT=Helvetica][SIZE=2][FONT=Helvetica][SIZE=2](Page: 3, Line: 8, Jap, Author: Guru Nanak Dev)[/SIZE][/FONT][/SIZE][/FONT][/LEFT] I am not really referring to hearsay. Hearsay is akin to rumours, which then as a result of a "Chinese whispers" action can end up as nothing like the original comments/statements. Sri Guru Granth Sahib Ji ji is quite authentic, although the oral traditions and history your referred to may have contentious elements, and may have a major bearing on what is now practised. That is bye the bye though, as it is scriptures I would be pleased to limit discussion to. I am not disputing the content of Sri Guru Granth Sahib Ji ji are authentic compositions, of the claimed contributors. All that I was intimating was that they are not revelations, not words of God, not sacred, not holy, but are written thoughts, that arose from human beings imaginations, albeit gifted human beings. They happen to convey messages, but ultimately the messages conveyed are perceptions of the authors. With this in mind, any statement that suggests that the compositions are opinion, should not be slammed as offensive. It may be insensitive to say this to Sikhs, but they should really be able to understand and stay calm. I am not into Guru worship, and only wish to learn from Sri Guru Granth Sahib Ji ji and apply what I learn,, but I can easily bow to Sri Guru Granth Sahib Ji, and do so in defernce to Sikhs feelings. Likewise they should be able to tolerate expression of others opinions on discussion forums. Please forgive me, but I have to leave for the moment, but will answer your other queries and respond to the further points you made in another post. Sat Sri Akal [/QUOTE]
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Are The Important Scriptures Of World Religions, Simply Opinions?
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