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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: 136841" data-attributes="member: 11050"><p>Ek OnKaar Sat Naam</p><p> </p><p>Dear Sangat ji, please forgive me for referring to Sri Guru Granth Sahib Ji ji in this topic. </p><p> </p><p>On reflection, it would have better for me to have refrained from referring to any particular scriptures at all. </p><p> </p><p>By naming them, and in particular Sri Guru Granth Sahib Ji ji, I have probably very much over complicated the point I was trying to make - that all scriptures, irrespective of who wrote them, when they were written, and how authentic they are, are all rooted in creative thinking of human beings alone, as opposed to revelations from any supreme beings, entities, energies or forces. They are no different to any other unproven theory. Some facets are subsequently seen to be true, such as elements related to human behaviour, but other facets such as references to God, heaven, hell, karma, reincarnation are all unproven and unprovable concepts. They rely on faith alone, and often these unprovable aspects are what binds somebody to a particular faith as opposed to another. Some people develop fear of what will happen if they do not believe, even though there is no substantive evidence. Likewise some people feel very contented and happy, by holding a faith, but still without any substantive evidence. Unsubstantiated theories are very powerful, and are able to make people develop all sorts of emotions. </p><p> </p><p>As such I was trying to suggest that anybody who gets attached to any scripture to the point of getting emotive when anybody else makes comments that contradict their own strong views, is in a way showing that they are very attached to what is in essence only a worldly item. The same applies if someone gets attached to the author(s), or practices.</p><p> </p><p>IMHO any form of attachment to what is left behind upon death runs against the grain of bani (whether it is found in Sri Guru Granth Sahib Ji or other scriptures). </p><p> </p><p> </p><p>The fact I even mentioned Sri Guru Granth Sahib Ji ji, has possibly raised some emotional responses. I am sorry to do that, and that is my error for which probably lead to me being admonished on a previous forum. However it is also in hands of those who get emotional, to control their emotions, if they do fully follow what the scripture is suggesting - avoid emotional attachment. This is the conundrum that I finding it very difficult to understand.</p><p> </p><p> </p><p> </p><p>Each of you who have kindly responded have made much appreciated comments which I need to ponder over. If need be, I will respond in course but am time limited.</p><p> </p><p>Tejwant Singh ji, I really need to read what you have previously written with regards to the Mool Mantar. As you rightly state I may be involved in an egotistical tug of war. I will read what you have written. </p><p> </p><p>Sat Sri Akal</p></blockquote><p></p>
[QUOTE="sunmukh, post: 136841, member: 11050"] Ek OnKaar Sat Naam Dear Sangat ji, please forgive me for referring to Sri Guru Granth Sahib Ji ji in this topic. On reflection, it would have better for me to have refrained from referring to any particular scriptures at all. By naming them, and in particular Sri Guru Granth Sahib Ji ji, I have probably very much over complicated the point I was trying to make - that all scriptures, irrespective of who wrote them, when they were written, and how authentic they are, are all rooted in creative thinking of human beings alone, as opposed to revelations from any supreme beings, entities, energies or forces. They are no different to any other unproven theory. Some facets are subsequently seen to be true, such as elements related to human behaviour, but other facets such as references to God, heaven, hell, karma, reincarnation are all unproven and unprovable concepts. They rely on faith alone, and often these unprovable aspects are what binds somebody to a particular faith as opposed to another. Some people develop fear of what will happen if they do not believe, even though there is no substantive evidence. Likewise some people feel very contented and happy, by holding a faith, but still without any substantive evidence. Unsubstantiated theories are very powerful, and are able to make people develop all sorts of emotions. As such I was trying to suggest that anybody who gets attached to any scripture to the point of getting emotive when anybody else makes comments that contradict their own strong views, is in a way showing that they are very attached to what is in essence only a worldly item. The same applies if someone gets attached to the author(s), or practices. IMHO any form of attachment to what is left behind upon death runs against the grain of bani (whether it is found in Sri Guru Granth Sahib Ji or other scriptures). The fact I even mentioned Sri Guru Granth Sahib Ji ji, has possibly raised some emotional responses. I am sorry to do that, and that is my error for which probably lead to me being admonished on a previous forum. However it is also in hands of those who get emotional, to control their emotions, if they do fully follow what the scripture is suggesting - avoid emotional attachment. This is the conundrum that I finding it very difficult to understand. Each of you who have kindly responded have made much appreciated comments which I need to ponder over. If need be, I will respond in course but am time limited. Tejwant Singh ji, I really need to read what you have previously written with regards to the Mool Mantar. As you rightly state I may be involved in an egotistical tug of war. I will read what you have written. Sat Sri Akal [/QUOTE]
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Are The Important Scriptures Of World Religions, Simply Opinions?
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