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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
ੴ - By Dr Devinder Singh Chahal
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<blockquote data-quote="Harry Haller" data-source="post: 208790" data-attributes="member: 14641"><p>I don't know is the truth, and I wager that no one knows, what we can do is take on board the flavor of Sikhism, Guru Nanak spent much time pointing out pointless rituals in Hinduism and Islam, would he then adopt the basics of either religion for Sikhism, I personally think not. It would appear another ruse to make Sikhs think that Hinduism is the umbrella that covers us all, Hinduism is indeed a remarkable religion, but it is Hinduism, Sikhism is Sikhism. Again if you look at the definition of God in Hinduism, as per wikki.</p><p></p><p><strong>In Hinduism, Brahman (/brəhmən/; ब्रह्मन्) connotes the highest Universal Principle, the Ultimate Reality in the universe.[1][2] In major schools of Hindu philosophy it is the material, efficient, formal and final cause of all that exists.[2][3][4] It is the pervasive, gender-less, infinite, eternal truth and bliss which does not change, yet is the cause of all changes.[1][5] Brahman as a metaphysical concept is the single binding unity behind the diversity in all that exists in the universe.[1]</strong></p><p><strong></strong></p><p><strong>Brahman is a Vedic Sanskrit word, and is conceptualized in Hinduism, states Paul Deussen, as the "creative principle which lies realized in the whole world".[6] Brahman is a key concept found in Vedas, and extensively discussed in the early Upanishads.[7] The Vedas conceptualize Brahman as the Cosmic Principle.[8] In the Upanishads, it has been variously described as <em>Sat-cit-ānanda</em> (being-consciousness-bliss)[9][10] and as the highest reality.[11][note 1][note 2]</strong></p><p><strong></strong></p><p><strong>Brahman is discussed in Hindu texts with the concept of Atman (Soul, Self),[7] personal,[note 3] impersonal[note 4] or Para Brahman,[note 5] or in various combinations of these qualities depending on the philosophical school.[14] In dualistic schools of Hinduism such as the theistic Dvaita Vedanta, Brahman is different from Atman (soul) in each being, and therein it shares conceptual framework of God in major world religions.[4][15][16] In non-dual schools of Hinduism such as the monist Advaita Vedanta, Brahman is identical to the Atman, Brahman is everywhere and inside each living being, and there is connected spiritual oneness in all existence.[5][17][18]</strong></p><p></p><p>now rather than our Hindu friends being idol worshipers, a bit more digging reveals that the Hindu god is not that much different to what we call Ek Onkar, a non personable, unknowable being, factor into that reincarnation, karma, meditation, the tenth gate, and the similarities between Hinduism and Sikhism start to increase. I suppose I am saying that although I myself do not believe or accept any similarities, they do exist, and it is possible I am wrong, who knows. Does it make any difference? haha well that all depends on your outlook, if you believe that there are elements of Hinduism in Sikhism, then it doesn't, if you don't, then it does.</p><p></p><p></p><p></p><p>It is true, to my knowledge, Guru Nanakji never used the word Waheguru in his writings, however the SGGS, which we accept as Guru does, so I think that resolves that argument!</p></blockquote><p></p>
[QUOTE="Harry Haller, post: 208790, member: 14641"] I don't know is the truth, and I wager that no one knows, what we can do is take on board the flavor of Sikhism, Guru Nanak spent much time pointing out pointless rituals in Hinduism and Islam, would he then adopt the basics of either religion for Sikhism, I personally think not. It would appear another ruse to make Sikhs think that Hinduism is the umbrella that covers us all, Hinduism is indeed a remarkable religion, but it is Hinduism, Sikhism is Sikhism. Again if you look at the definition of God in Hinduism, as per wikki. [B]In Hinduism, Brahman (/brəhmən/; ब्रह्मन्) connotes the highest Universal Principle, the Ultimate Reality in the universe.[1][2] In major schools of Hindu philosophy it is the material, efficient, formal and final cause of all that exists.[2][3][4] It is the pervasive, gender-less, infinite, eternal truth and bliss which does not change, yet is the cause of all changes.[1][5] Brahman as a metaphysical concept is the single binding unity behind the diversity in all that exists in the universe.[1] Brahman is a Vedic Sanskrit word, and is conceptualized in Hinduism, states Paul Deussen, as the "creative principle which lies realized in the whole world".[6] Brahman is a key concept found in Vedas, and extensively discussed in the early Upanishads.[7] The Vedas conceptualize Brahman as the Cosmic Principle.[8] In the Upanishads, it has been variously described as [I]Sat-cit-ānanda[/I] (being-consciousness-bliss)[9][10] and as the highest reality.[11][note 1][note 2] Brahman is discussed in Hindu texts with the concept of Atman (Soul, Self),[7] personal,[note 3] impersonal[note 4] or Para Brahman,[note 5] or in various combinations of these qualities depending on the philosophical school.[14] In dualistic schools of Hinduism such as the theistic Dvaita Vedanta, Brahman is different from Atman (soul) in each being, and therein it shares conceptual framework of God in major world religions.[4][15][16] In non-dual schools of Hinduism such as the monist Advaita Vedanta, Brahman is identical to the Atman, Brahman is everywhere and inside each living being, and there is connected spiritual oneness in all existence.[5][17][18][/B] now rather than our Hindu friends being idol worshipers, a bit more digging reveals that the Hindu god is not that much different to what we call Ek Onkar, a non personable, unknowable being, factor into that reincarnation, karma, meditation, the tenth gate, and the similarities between Hinduism and Sikhism start to increase. I suppose I am saying that although I myself do not believe or accept any similarities, they do exist, and it is possible I am wrong, who knows. Does it make any difference? haha well that all depends on your outlook, if you believe that there are elements of Hinduism in Sikhism, then it doesn't, if you don't, then it does. It is true, to my knowledge, Guru Nanakji never used the word Waheguru in his writings, however the SGGS, which we accept as Guru does, so I think that resolves that argument! [/QUOTE]
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Sikh Sikhi Sikhism
ੴ - By Dr Devinder Singh Chahal
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