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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: 136995" data-attributes="member: 11050"><p>Ek OnKaar Sat Naam</p><p>Dear Seeker9 </p><p></p><p>Gurfateh ji </p><p></p><p></p><p>It depends entirely on how one wishes to perceive Sri Guru Granth Sahib ji, or any other scripture if one valued that instead. It may be of no concern at all, but on the other hand may be very important to one. </p><p></p><p>The same is true of the actual compositions then as well. Some are happy to recite, and are fully satisfied by that, some wish to read into each and every individual letter, with attention to any grammatical marks, and some are happy to just pay nominal obeisance. </p><p></p><p>IMHO Guru Nanak Dev ji made clear that others had expressed many thoughts upon the nature of the creator yet had done so without knowledge. He also expressed that no knowledge of the creator existed, and that anybody who thought they knew would be unwise to make out they knew. These are powerful and commendable statements and should IMHO be leading followers of Sri Guru Granth Sahib ji to lose their bonds to any set practices of religion altogether. Faith in a formless creator, is all that is advocated by Sri Guru Granth Sahib ji, together with a truthful, compassionate, tolerant way of life, yet the attachment to religion persists, to the point that adherents are offended by contrary statements. Yet Guru Nanak Dev ji made radical statements, and Sri Guru Granth Sahib ji recognises the range of beliefs. It would seem a body of people have over time set up to protect any deviation from their own perceptions and opinions as to what Sikhi is, and along with that goes a considerable degree of intolerance to any expression of opinion. Although the intolerance can be expected to a degree, as some do get passionate and emotional over “their” religion, and this occurs across religions, there seems to be a lack of willingness to understand that Sikhi did not develop without revolutionary and evolutionary changes being found acceptable. It has to accept changes will still have to be made if it is to survive in the long term. It has been empowered to make changes, if the changes are more likely to serve its sangat. If the empowered managers of the religion see fit to exclude sangat that do not make the grade, whether because they do not look like sikhs, or because they express opinions in articles or newspapers or over the internet, then they are neither recognising the universality of sikhi and how it used to treat all as equals, not are they recognising how sikhi developed from human beings rejecting existing practices. A failure to practice what is written in Sri Guru Granth Sahib ji, without any ritual, and move with the times to endear Sikhi to people in need of spiritual guidance, is most likely to continue to impact heavily upon those who fail to follow truthful ways of life, such as in Punjab. If lay people see possible role models as not able to perform truthfully, or see them as following superstitious practices, they themselves will not become role models at a later date. If they see role models as becoming isolationist and putting down shutters upon them on account of appearances, even though they remain theistic, they will move to sects and deras who welcome them. </p><p></p><p>What people say, write and do changes others lives. What Guru Sahiban managed to do despite the odds epitomises that. It takes people to do that, and it requires open-minded attitudes to allow any positive, constructive changes to take place. Such people are termed sikhs because they are learners, not because they have closed minds.</p><p></p><p></p><p>Sat Sri Akal</p></blockquote><p></p>
[QUOTE="sunmukh, post: 136995, member: 11050"] Ek OnKaar Sat Naam Dear Seeker9 Gurfateh ji It depends entirely on how one wishes to perceive Sri Guru Granth Sahib ji, or any other scripture if one valued that instead. It may be of no concern at all, but on the other hand may be very important to one. The same is true of the actual compositions then as well. Some are happy to recite, and are fully satisfied by that, some wish to read into each and every individual letter, with attention to any grammatical marks, and some are happy to just pay nominal obeisance. IMHO Guru Nanak Dev ji made clear that others had expressed many thoughts upon the nature of the creator yet had done so without knowledge. He also expressed that no knowledge of the creator existed, and that anybody who thought they knew would be unwise to make out they knew. These are powerful and commendable statements and should IMHO be leading followers of Sri Guru Granth Sahib ji to lose their bonds to any set practices of religion altogether. Faith in a formless creator, is all that is advocated by Sri Guru Granth Sahib ji, together with a truthful, compassionate, tolerant way of life, yet the attachment to religion persists, to the point that adherents are offended by contrary statements. Yet Guru Nanak Dev ji made radical statements, and Sri Guru Granth Sahib ji recognises the range of beliefs. It would seem a body of people have over time set up to protect any deviation from their own perceptions and opinions as to what Sikhi is, and along with that goes a considerable degree of intolerance to any expression of opinion. Although the intolerance can be expected to a degree, as some do get passionate and emotional over “their” religion, and this occurs across religions, there seems to be a lack of willingness to understand that Sikhi did not develop without revolutionary and evolutionary changes being found acceptable. It has to accept changes will still have to be made if it is to survive in the long term. It has been empowered to make changes, if the changes are more likely to serve its sangat. If the empowered managers of the religion see fit to exclude sangat that do not make the grade, whether because they do not look like sikhs, or because they express opinions in articles or newspapers or over the internet, then they are neither recognising the universality of sikhi and how it used to treat all as equals, not are they recognising how sikhi developed from human beings rejecting existing practices. A failure to practice what is written in Sri Guru Granth Sahib ji, without any ritual, and move with the times to endear Sikhi to people in need of spiritual guidance, is most likely to continue to impact heavily upon those who fail to follow truthful ways of life, such as in Punjab. If lay people see possible role models as not able to perform truthfully, or see them as following superstitious practices, they themselves will not become role models at a later date. If they see role models as becoming isolationist and putting down shutters upon them on account of appearances, even though they remain theistic, they will move to sects and deras who welcome them. What people say, write and do changes others lives. What Guru Sahiban managed to do despite the odds epitomises that. It takes people to do that, and it requires open-minded attitudes to allow any positive, constructive changes to take place. Such people are termed sikhs because they are learners, not because they have closed minds. Sat Sri Akal [/QUOTE]
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Are The Important Scriptures Of World Religions, Simply Opinions?
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