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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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Death Of Guru Nanak
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<blockquote data-quote="spnadmin" data-source="post: 140271" data-attributes="member: 35"><p>Without answering your specific question Tabula Rasa ji, I want to demonstrate how the sakhis, or janamsakhis or birth stories, of the life of Guru Nanak and the other Gurus are shrouded in ambiguity. Many Sikhs today discard their authenticity completely, and perhaps that is too radical a stand. Other Sikhs believe them completely. Yet others will state that when a sakhi can be validated against passages from Sri Guru Granth Sahib Maharaj, that sakhi probably has some credibility. An example would be the story of Guru Nanak and Babbar, and the sacking of the city of Lahore.</p><p></p><p>But what about the others? Scholars have done some fairly extensive comparison of families of sakhis. There are several, and appear to have been composed by various authors over several centuries. When the same story is compared over 2 or 4 or more different variations of the life sketch, frequently there are significant differences in the style of language (earlier, later colloquial versions of Punjabi) stories in one group will be missing from another, or the sequence may be different, or the sakhi itself may contradict more reliable sources, such as the vaars of Bhai Gurdas. Bhai Gurdas was friend, relative and confident of Gurus Angad through Guru Hargobind and stands as an eye witness to the Gurus' lives. A contemporary, his accounts tend to be trusted more. And his writings are among the few scriptures permitted to be used for preaching within a gurdwara, along with Sri Guru Granth Sahib Ji.</p><p></p><p>The earliest variations among families of sakhis seem to be traced to major divisions within the panth in its early history, by Nirmala and Udasis sects. Others written much later into the 19th Century may be based on heresay, or on personal interpretations of influential persons at the time. So to give you a sense of how complicated the scholarship is on this point, my next post is an excerpt from a scholarly consideration of the sakhis. You will see the name "Colebrook" in this article. He is someone who is also associated with producing a copy of the so-called "Dasam Granth" (correctly the "Bachittar Natak Granth") for the British East India Company. But prior to this, no document of the sort is mentioned in the writing of contemporaries of Guru Gobind Singh. Some volumes are not dated. So it is a ball of wax. </p><p></p><p>I think the bottom line is - as Gyani ji said above - the sakhi cannot be verified. But it matters very little anyway, the quality of a life is more important than the manner of death. The important key to believability is whether the sakhi can be associated with shabads from Sri Guru Granth Sahib Ji. Sakhis of Guru Nanak's travels do correlate with the shabads. This kind of match occurs in many instances, and not in others. So read on <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p></blockquote><p></p>
[QUOTE="spnadmin, post: 140271, member: 35"] Without answering your specific question Tabula Rasa ji, I want to demonstrate how the sakhis, or janamsakhis or birth stories, of the life of Guru Nanak and the other Gurus are shrouded in ambiguity. Many Sikhs today discard their authenticity completely, and perhaps that is too radical a stand. Other Sikhs believe them completely. Yet others will state that when a sakhi can be validated against passages from Sri Guru Granth Sahib Maharaj, that sakhi probably has some credibility. An example would be the story of Guru Nanak and Babbar, and the sacking of the city of Lahore. But what about the others? Scholars have done some fairly extensive comparison of families of sakhis. There are several, and appear to have been composed by various authors over several centuries. When the same story is compared over 2 or 4 or more different variations of the life sketch, frequently there are significant differences in the style of language (earlier, later colloquial versions of Punjabi) stories in one group will be missing from another, or the sequence may be different, or the sakhi itself may contradict more reliable sources, such as the vaars of Bhai Gurdas. Bhai Gurdas was friend, relative and confident of Gurus Angad through Guru Hargobind and stands as an eye witness to the Gurus' lives. A contemporary, his accounts tend to be trusted more. And his writings are among the few scriptures permitted to be used for preaching within a gurdwara, along with Sri Guru Granth Sahib Ji. The earliest variations among families of sakhis seem to be traced to major divisions within the panth in its early history, by Nirmala and Udasis sects. Others written much later into the 19th Century may be based on heresay, or on personal interpretations of influential persons at the time. So to give you a sense of how complicated the scholarship is on this point, my next post is an excerpt from a scholarly consideration of the sakhis. You will see the name "Colebrook" in this article. He is someone who is also associated with producing a copy of the so-called "Dasam Granth" (correctly the "Bachittar Natak Granth") for the British East India Company. But prior to this, no document of the sort is mentioned in the writing of contemporaries of Guru Gobind Singh. Some volumes are not dated. So it is a ball of wax. I think the bottom line is - as Gyani ji said above - the sakhi cannot be verified. But it matters very little anyway, the quality of a life is more important than the manner of death. The important key to believability is whether the sakhi can be associated with shabads from Sri Guru Granth Sahib Ji. Sakhis of Guru Nanak's travels do correlate with the shabads. This kind of match occurs in many instances, and not in others. So read on :) [/QUOTE]
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Death Of Guru Nanak
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