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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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<blockquote data-quote="spnadmin" data-source="post: 115067" data-attributes="member: 35"><p>I am back again and I think you are being hoodwinked, tricked. I don't know why. </p><p></p><p>After searching on "doubts Guru Harkrishan gurgaddi" in Google I came up with this page</p><p></p><p>That starts out Family History and then goes on</p><p>See the entire article at this link <a href="http://www.angelfire.com/folk/pothimala/fam_his.htm" target="_blank">family history</a></p><p></p><p style="text-align: center"><p style="text-align: center"> <span style="color: #800000"><u> Family History of the Sodhis of Guruharsahai</u></span> </p> </p><p> <strong><span style="font-family: 'Arial'">Here, I will attempt to give the correct version of the history of my family as it has been passed on to me by my forefathers as it has been passed down from generation to generation. I will refer to quotes taken from different books where possible. Most of our history is already a known fact & I will try to fill in the gaps which are not known to all people. </span></strong> </p><p><strong><span style="font-family: 'Arial'">Our Ancestors, Kalrai ruled at Lahore and his brother, Kalpat, at Kasur. The latter drove out Kalrai, who took refuge with some king in the Deccan, whose daughter he married. Their son Sodhi Rai re-conquered Lahore, and Kalpat in his turn became an exile. He went to Banaras and studied the Vedas, on which account he obtained the name of Bedi. All the Sikh Gurus were either Bedis or Sodhis; Guru Nanak belonged to the former, Guru Gobind Singh to the latter Family. </span></strong> </p><p><strong><span style="font-family: 'Arial'"> When the Sodhis descendants of Sodhi Rai were rulers, the descendants of Kalpat who had studied the Vedas and bore the name of Bedis, at one stage came to the Sodhis and recited the Vedas. The Sodhis were so highly impressed with the knowledge of the Bedis that they gave up their Raj Path in favor of the Bedis and asked them to rule in their place and themselves took sanyas in search of enlightenment. Before the Sodhis left their Palace, the Bedis blessed the Sodhis and said that when KALYUG would come the descendants/Representatives of the Bedis would return to the Sodhis all that they had given to the Bedis, and that they would give their daughter in marriage along with a temple made of gold. </span></strong> </p><p></p><p><strong><span style="font-family: 'Arial'"> <span style="color: #800000"> Guru Har Sahai</span> </span> </strong> </p><p><strong><span style="font-family: 'Arial'">This place was a waste tract between the territories occupied by the Brars and Dogars, who were constantly quarrelling over its possession. About two centuries ago, one Jiwan Mal came and pitched his tent upon this waste. He was a Sodhi, seventh in descent from the celebrated Guru Ram Das. He had been driven from his home in Mohammadpur near Chunian in the Lahore district ( now in Pakistan), by the Kardar who represented Ahmed Shahs Government. No doubt he had made himself obnoxious by showing fanaticism towards the religion. The Dogar Chief Sultan gave him protection and encouragement to remain in the place, believing that his presence would be a measure to stop the incursions of the Brars, and put an end to the disputes between the tribes. the Brars also favored him, knowing him to be a priest of their own religion. He was therefore permitted to establish a number of villages in the plain, and he fixed his boundaries by marking down the tracks of his horses hooves as he made a long circuit one morning around the boundary of the land he fancied. He named the ilaqa Guru Har Sahai after his eldest son, who eventually took his fathers place as head of the family. Jiwan Mal appears to have made friends later on with Ahmed Shah, because he was allowed to hold his land free of revenue, and the grant was renewed by Ranjit Singh when the Mohammedans authority disappeared from this part of the Punjab.12 </span></strong> </p><p><strong><span style="font-family: 'Arial'"> The religious influence of the family was very great throughout the reign of Maharaja Ranjit Singh and many of the Sodhis of Guru Har Sahai were employed at the court of Lahore, and they accompanied the army on expeditions along the frontier, when it was necessary to keep up the enthusiasm of the men at a high pitch. In making these journeys, they seized the opportunity of bringing the followers under their own religious banner from among the scattered Hindu families of western Punjab, and up to the historic partition of the country in 1947,continued to be revered by a large number of Sikhs, not only in their immediate neighborhood but also in Rawalpindi,Pashawar,Kohat and the Derajat. On the death of Guru Gulab Singh in 1867,only two-thirds of the Jagir was continued to his successor Fateh Singh on a life tenure. It was unfortunate that he became involved in quarrels with his own son, and in his time much of the old influence of the family melted away. He was moreover on bad terms with Bishan Singh his eldest son and to despise him, made a gift of the property and Guruship to his younger son Kabul Singh. A law suit followed, and that Guru Bishan Singh was successful, but the expenses of litigation seriously crippled the property. On the death of Fateh Singh in 1879,the Jagir was temporarily resumed, and it was regretted to Guru Bishan Singh in 1885 under a sanad from the supreme Government.13 </span></strong> </p><p></p><p></p><p></p><p>I then went on and googled Guru Har Sahaie who was mentioned in the article above and came up with this Wikipedia entry </p><p></p><p><a href="http://en.wikipedia.org/wiki/Guru_Har_Sahai" target="_blank">Guru Har Sahai - Wikipedia, the free encyclopedia</a></p><p></p><p>These two paragraphs are identical with 2 paragraphs in the above article</p><p></p><p>This place was a waste tract between the territories occupied by the Barars and Dogars, who were constantly quarrelling over its possession. About two centuries ago, one day Jiwan Mal came and pitched his tent upon this waste. He belonged to a Sodhi family, 7th in descent from the celebrated Guru Ram Das. He had been driven from his home at Mohammadpur, near Chunian, in the Lahore District (now in Pakistan), by the Kardar who represented Ahmed Shah s Government. No doubt, he had made himself obnoxious by showing fanaticism towards the religion. The Dogars Chief, Sultan, gave him protection and encouragement to remain in the place, believing that his presence would in a measure stop the incursions of the Barars and put an end to the disputes between the tribes. The Brars also favored him, knowing him to be a priest of their own religion. Therefore, he was, permitted to establish a number of villages in the plain, and he fixed his boundaries by marking down the tracks of his horses hooves as he made a long circuit one morning along the boundary of the land he fancied. He named the area of Guru Har Sahai after his eldest son, who eventually took his father s place as the head of the Family. Jiwan Mal appears to have made friends later on with Ahmed Shah, because he was allowed to hold his land free of lgaan, and the grant was renewed by Ranjit Singh when the Mohammedans authority disappeared from this part of the Punjab.</p><p></p><p> The religious influence of the family was very great throughout the region of Maharaja Ranjit Singh, and many of the Sodhis of Guru Har Sahai were employed at the court of Lahore and they accompanied the army on expeditions along the frontier, when it was necessary to keep up the enthusiasm of the men at a high pitch. While making these journeys, they seized the opportunity of bringing the followers under their own religious banner from among the scattered Hindu family of the western Punjab and up to the historic Partition of the country in 1947, continued to be revered by a large numbers of the Sikhs, not only in their immediate neighborhood but also in Rawalpindi, Peshawar, Kohat and the Derajat. On the death of Guru Gulab Singh in 1869, only two-thirds of the Jagir was continued to his successor, Fateh Singh on a life-tenure. It was unfortunate that he became involved in quarrels with his own son, and in his time, much of the old influence of the family melted away. Ha was. Moreover, on bad terms with Bishan Singh, his eldest son and to despise him, made a gift of his property and Guruship to his younger son, Kabul Singh. A Lawsuit followed and that Guru Bishan Singh was successful, but the expenses of litigation seriously crippled the property. On the death of Fateh Singh in 1879, the Jagir was temporarily resumed, and it was re-granted to Guru Bishan Singh in 1885 under a samad from the supreme government.</p><p></p><p>Here is something else that is related connecting Guru Jaswant Singh to the two stories</p><p></p><p><a href="http://www.deragurubhadbhagsinghji.com/english/pedigree.asp" target="_blank">Pedigree Table of Sodhi Family</a></p><p></p><p></p><p>Questioning his gurgaddi is being done at the expense of the name of Guru Harkhrisan. I do not know who wrote either of these documents. But I will tell you this. Any Sikh of the Sodhi family would know that after Guru Gobind Singh there were no longer any human Gurus. So why does article number 1 refer to Guru Jaswant Singh, Guru Golab Singh, Guru Bishan Singh -- and a number of other Gurus. Some of those named as "Guru" may actually be Pandits of the Nirmala sect during the 1800's. </p><p></p><p><a href="http://www.wikisikhi.com/index.php/PANDIT_SADHU_SINGH" target="_blank">http://www.wikisikhi.com/index.php/PANDIT_SADHU_SINGH</a></p><p></p><p>Something does not add up.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 115067, member: 35"] I am back again and I think you are being hoodwinked, tricked. I don't know why. After searching on "doubts Guru Harkrishan gurgaddi" in Google I came up with this page That starts out Family History and then goes on See the entire article at this link [URL="http://www.angelfire.com/folk/pothimala/fam_his.htm"]family history[/URL] [CENTER][CENTER] [COLOR=#800000][U] Family History of the Sodhis of Guruharsahai[/U][/COLOR] [/CENTER] [/CENTER] [B][FONT=Arial]Here, I will attempt to give the correct version of the history of my family as it has been passed on to me by my forefathers as it has been passed down from generation to generation. I will refer to quotes taken from different books where possible. Most of our history is already a known fact & I will try to fill in the gaps which are not known to all people. [/FONT][/B] [B][FONT=Arial]Our Ancestors, Kalrai ruled at Lahore and his brother, Kalpat, at Kasur. The latter drove out Kalrai, who took refuge with some king in the Deccan, whose daughter he married. Their son Sodhi Rai re-conquered Lahore, and Kalpat in his turn became an exile. He went to Banaras and studied the Vedas, on which account he obtained the name of Bedi. All the Sikh Gurus were either Bedis or Sodhis; Guru Nanak belonged to the former, Guru Gobind Singh to the latter Family. [/FONT][/B] [B][FONT=Arial] When the Sodhis descendants of Sodhi Rai were rulers, the descendants of Kalpat who had studied the Vedas and bore the name of Bedis, at one stage came to the Sodhis and recited the Vedas. The Sodhis were so highly impressed with the knowledge of the Bedis that they gave up their Raj Path in favor of the Bedis and asked them to rule in their place and themselves took sanyas in search of enlightenment. Before the Sodhis left their Palace, the Bedis blessed the Sodhis and said that when KALYUG would come the descendants/Representatives of the Bedis would return to the Sodhis all that they had given to the Bedis, and that they would give their daughter in marriage along with a temple made of gold. [/FONT][/B] [B][FONT=Arial] [COLOR=#800000] Guru Har Sahai[/COLOR] [/FONT] [/B] [B][FONT=Arial]This place was a waste tract between the territories occupied by the Brars and Dogars, who were constantly quarrelling over its possession. About two centuries ago, one Jiwan Mal came and pitched his tent upon this waste. He was a Sodhi, seventh in descent from the celebrated Guru Ram Das. He had been driven from his home in Mohammadpur near Chunian in the Lahore district ( now in Pakistan), by the Kardar who represented Ahmed Shahs Government. No doubt he had made himself obnoxious by showing fanaticism towards the religion. The Dogar Chief Sultan gave him protection and encouragement to remain in the place, believing that his presence would be a measure to stop the incursions of the Brars, and put an end to the disputes between the tribes. the Brars also favored him, knowing him to be a priest of their own religion. He was therefore permitted to establish a number of villages in the plain, and he fixed his boundaries by marking down the tracks of his horses hooves as he made a long circuit one morning around the boundary of the land he fancied. He named the ilaqa Guru Har Sahai after his eldest son, who eventually took his fathers place as head of the family. Jiwan Mal appears to have made friends later on with Ahmed Shah, because he was allowed to hold his land free of revenue, and the grant was renewed by Ranjit Singh when the Mohammedans authority disappeared from this part of the Punjab.12 [/FONT][/B] [B][FONT=Arial] The religious influence of the family was very great throughout the reign of Maharaja Ranjit Singh and many of the Sodhis of Guru Har Sahai were employed at the court of Lahore, and they accompanied the army on expeditions along the frontier, when it was necessary to keep up the enthusiasm of the men at a high pitch. In making these journeys, they seized the opportunity of bringing the followers under their own religious banner from among the scattered Hindu families of western Punjab, and up to the historic partition of the country in 1947,continued to be revered by a large number of Sikhs, not only in their immediate neighborhood but also in Rawalpindi,Pashawar,Kohat and the Derajat. On the death of Guru Gulab Singh in 1867,only two-thirds of the Jagir was continued to his successor Fateh Singh on a life tenure. It was unfortunate that he became involved in quarrels with his own son, and in his time much of the old influence of the family melted away. He was moreover on bad terms with Bishan Singh his eldest son and to despise him, made a gift of the property and Guruship to his younger son Kabul Singh. A law suit followed, and that Guru Bishan Singh was successful, but the expenses of litigation seriously crippled the property. On the death of Fateh Singh in 1879,the Jagir was temporarily resumed, and it was regretted to Guru Bishan Singh in 1885 under a sanad from the supreme Government.13 [/FONT][/B] I then went on and googled Guru Har Sahaie who was mentioned in the article above and came up with this Wikipedia entry [url="http://en.wikipedia.org/wiki/Guru_Har_Sahai"]Guru Har Sahai - Wikipedia, the free encyclopedia[/url] These two paragraphs are identical with 2 paragraphs in the above article This place was a waste tract between the territories occupied by the Barars and Dogars, who were constantly quarrelling over its possession. About two centuries ago, one day Jiwan Mal came and pitched his tent upon this waste. He belonged to a Sodhi family, 7th in descent from the celebrated Guru Ram Das. He had been driven from his home at Mohammadpur, near Chunian, in the Lahore District (now in Pakistan), by the Kardar who represented Ahmed Shah s Government. No doubt, he had made himself obnoxious by showing fanaticism towards the religion. The Dogars Chief, Sultan, gave him protection and encouragement to remain in the place, believing that his presence would in a measure stop the incursions of the Barars and put an end to the disputes between the tribes. The Brars also favored him, knowing him to be a priest of their own religion. Therefore, he was, permitted to establish a number of villages in the plain, and he fixed his boundaries by marking down the tracks of his horses hooves as he made a long circuit one morning along the boundary of the land he fancied. He named the area of Guru Har Sahai after his eldest son, who eventually took his father s place as the head of the Family. Jiwan Mal appears to have made friends later on with Ahmed Shah, because he was allowed to hold his land free of lgaan, and the grant was renewed by Ranjit Singh when the Mohammedans authority disappeared from this part of the Punjab. The religious influence of the family was very great throughout the region of Maharaja Ranjit Singh, and many of the Sodhis of Guru Har Sahai were employed at the court of Lahore and they accompanied the army on expeditions along the frontier, when it was necessary to keep up the enthusiasm of the men at a high pitch. While making these journeys, they seized the opportunity of bringing the followers under their own religious banner from among the scattered Hindu family of the western Punjab and up to the historic Partition of the country in 1947, continued to be revered by a large numbers of the Sikhs, not only in their immediate neighborhood but also in Rawalpindi, Peshawar, Kohat and the Derajat. On the death of Guru Gulab Singh in 1869, only two-thirds of the Jagir was continued to his successor, Fateh Singh on a life-tenure. It was unfortunate that he became involved in quarrels with his own son, and in his time, much of the old influence of the family melted away. Ha was. Moreover, on bad terms with Bishan Singh, his eldest son and to despise him, made a gift of his property and Guruship to his younger son, Kabul Singh. A Lawsuit followed and that Guru Bishan Singh was successful, but the expenses of litigation seriously crippled the property. On the death of Fateh Singh in 1879, the Jagir was temporarily resumed, and it was re-granted to Guru Bishan Singh in 1885 under a samad from the supreme government. Here is something else that is related connecting Guru Jaswant Singh to the two stories [URL="http://www.deragurubhadbhagsinghji.com/english/pedigree.asp"]Pedigree Table of Sodhi Family[/URL] Questioning his gurgaddi is being done at the expense of the name of Guru Harkhrisan. I do not know who wrote either of these documents. But I will tell you this. Any Sikh of the Sodhi family would know that after Guru Gobind Singh there were no longer any human Gurus. So why does article number 1 refer to Guru Jaswant Singh, Guru Golab Singh, Guru Bishan Singh -- and a number of other Gurus. Some of those named as "Guru" may actually be Pandits of the Nirmala sect during the 1800's. [URL]http://www.wikisikhi.com/index.php/PANDIT_SADHU_SINGH[/URL] Something does not add up. [/QUOTE]
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