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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="Astroboy" data-source="post: 80786" data-attributes="member: 4990"><p><strong>REVELATION OR MYSTERY?</strong></p><p></p><p> The Gurus state that they are not saying anything themselves. Rather God is speaking through them and they are simply the instrument through which God, the True Guru, the Breath of Life blows. The melody of their lives is the result of God's play. "O holy God, by Your Favour it is not I who have been speaking: You have said all that has been said." (Guru Gobind Singh) The same claim is also made for the religious books of the Semitic religions - Judaism, Christianity, and Islam. All claim that God has sent their books, as do the Sikhs. </p><p> However, the various books of the Hindus have been written by different saints, such as Mahabharata by saint Vyas, the Purans, the Laws of Manu by Manu as their own inspiration, not as the Word of God. The Gita is claimed to be the word of Krishna. However, Krishna claims to be God, not a servant of God. These are called Simriti. The other Hindu writings are Sruti which are claimed to come from the gods, though they were not written down for centuries later. These include the Vedas, which tells us about medicine, the invasion of India by the Aryans and their religion - their main gods, Indra the king, Agni, the fire, and their important ritual, the sacrifice of horses. There is mention of the One in the Upanishads written a thousand years later. Mountain recluses, the rishis who kept uncut hair, wrote these. But they are the writings of the saints intoxicated with God, not the Word sent down by God which is what the Guru Granth Sahib Ji, Qu'ran and Bible claim to be. </p><p> The Guru Granth Sahib Ji is written in the common language of the people. It includes regional languages such as Bengali and Punjabi, the language of yogis Sanskriti, of Muslims Arabic and Persian, and also Brij Basha which was a lingua franca in northern South Asia in that time. All of these writings were set to music. Some like Raag Maru were favoured by the yogis, other raags by the Muslims, others by indigenous, tribal peoples and some were universal. In this way, God communicated to a whole range of people in their own languages and their own preferred music. The common people of many races, religions, and regions of South Asia and the Middle East could understand the message. The Hindu books were written in Sanskrit, the language of the gods, and only brahmins were allowed to study and interpret the scriptures. The Gurus got rid of the need for intermediaries.</p><p></p><p><strong>DIRECT LINK OR INTERMEDIARY?</strong></p><p></p><p> There is no intermediary between the human and God according to the Gurus, but the brahmins are the central feature of the Hindu religion. Without the brahmins there would not be any religion. The gods of the Hindus have changed - Vishnu and Brahma replaced Indra and Agni, and their rituals have changed - from horse sacrifices to vegetarianism under the influence of Buddhism. Their relevant holy books have changed, from the Vedas and Mann to the Mahabharata, Gita and Purans, and their attitudes to violence has changed, from hunters like Ram and Krishan whose dialogue, the Gita, is telling his friend Arjun to kill his relatives, to the non-violence of Gandhi. But the brahmin has been the constant of Hinduism, which is why Hinduism is sometimes termed as brahminism. </p><p> The fundamental belief of the Hindus is the role of the brahmin, for without the brahmin no ritual is complete. Not anyone can become a brahmin. One must be born a brahmin. But Kabir says, "In the womb there is neither family pride nor caste, all beings have been created from the Divine essence. Speak brahmin, when did brahmins originate?...How are you brahmins and we sudras? How were we made of mere blood and you of milk?" The status of the brahmin is fixed in the oldest Hindu scripture, the Rig-Veda. In the Purusa-Sukta, verse 12, we are told that the sacrifice of the first man led to "His mouth became the brahmin...and from his feet the sudras are born." In this shabad in the Guru Granth Sahib Ji Kabir is challenging the Hindu religious belief with the Sikh belief that all have come from One God and so all humanity is One. Guru Gobind Singh taught, “Recognise all humankind as One.” </p><p> The caste system is based on race. "Varnas" means colour. The top race is the brahmin, the second is the warrior - kashatri, then the skilled worker, unskilled worker, then the untouchables, dalits, who are the descendants of those conquered by the Aryans. Caste determined your profession, your position in society, whether you could worship - dalits were excluded from Hindu temples. The Gurus condemned caste as meaningless, and caste has played no part in Sikh history, religious or political. </p><p></p><p></p><p><a href="http://www.sikhwomen.com/sikhism/gurmat_and_hinduism.htm" target="_blank">http://www.sikhwomen.com/sikhism/gurmat_and_hinduism.htm</a></p></blockquote><p></p>
[QUOTE="Astroboy, post: 80786, member: 4990"] [B]REVELATION OR MYSTERY?[/B] The Gurus state that they are not saying anything themselves. Rather God is speaking through them and they are simply the instrument through which God, the True Guru, the Breath of Life blows. The melody of their lives is the result of God's play. "O holy God, by Your Favour it is not I who have been speaking: You have said all that has been said." (Guru Gobind Singh) The same claim is also made for the religious books of the Semitic religions - Judaism, Christianity, and Islam. All claim that God has sent their books, as do the Sikhs. However, the various books of the Hindus have been written by different saints, such as Mahabharata by saint Vyas, the Purans, the Laws of Manu by Manu as their own inspiration, not as the Word of God. The Gita is claimed to be the word of Krishna. However, Krishna claims to be God, not a servant of God. These are called Simriti. The other Hindu writings are Sruti which are claimed to come from the gods, though they were not written down for centuries later. These include the Vedas, which tells us about medicine, the invasion of India by the Aryans and their religion - their main gods, Indra the king, Agni, the fire, and their important ritual, the sacrifice of horses. There is mention of the One in the Upanishads written a thousand years later. Mountain recluses, the rishis who kept uncut hair, wrote these. But they are the writings of the saints intoxicated with God, not the Word sent down by God which is what the Guru Granth Sahib Ji, Qu'ran and Bible claim to be. The Guru Granth Sahib Ji is written in the common language of the people. It includes regional languages such as Bengali and Punjabi, the language of yogis Sanskriti, of Muslims Arabic and Persian, and also Brij Basha which was a lingua franca in northern South Asia in that time. All of these writings were set to music. Some like Raag Maru were favoured by the yogis, other raags by the Muslims, others by indigenous, tribal peoples and some were universal. In this way, God communicated to a whole range of people in their own languages and their own preferred music. The common people of many races, religions, and regions of South Asia and the Middle East could understand the message. The Hindu books were written in Sanskrit, the language of the gods, and only brahmins were allowed to study and interpret the scriptures. The Gurus got rid of the need for intermediaries. [B]DIRECT LINK OR INTERMEDIARY?[/B] There is no intermediary between the human and God according to the Gurus, but the brahmins are the central feature of the Hindu religion. Without the brahmins there would not be any religion. The gods of the Hindus have changed - Vishnu and Brahma replaced Indra and Agni, and their rituals have changed - from horse sacrifices to vegetarianism under the influence of Buddhism. Their relevant holy books have changed, from the Vedas and Mann to the Mahabharata, Gita and Purans, and their attitudes to violence has changed, from hunters like Ram and Krishan whose dialogue, the Gita, is telling his friend Arjun to kill his relatives, to the non-violence of Gandhi. But the brahmin has been the constant of Hinduism, which is why Hinduism is sometimes termed as brahminism. The fundamental belief of the Hindus is the role of the brahmin, for without the brahmin no ritual is complete. Not anyone can become a brahmin. One must be born a brahmin. But Kabir says, "In the womb there is neither family pride nor caste, all beings have been created from the Divine essence. Speak brahmin, when did brahmins originate?...How are you brahmins and we sudras? How were we made of mere blood and you of milk?" The status of the brahmin is fixed in the oldest Hindu scripture, the Rig-Veda. In the Purusa-Sukta, verse 12, we are told that the sacrifice of the first man led to "His mouth became the brahmin...and from his feet the sudras are born." In this shabad in the Guru Granth Sahib Ji Kabir is challenging the Hindu religious belief with the Sikh belief that all have come from One God and so all humanity is One. Guru Gobind Singh taught, “Recognise all humankind as One.” The caste system is based on race. "Varnas" means colour. The top race is the brahmin, the second is the warrior - kashatri, then the skilled worker, unskilled worker, then the untouchables, dalits, who are the descendants of those conquered by the Aryans. Caste determined your profession, your position in society, whether you could worship - dalits were excluded from Hindu temples. The Gurus condemned caste as meaningless, and caste has played no part in Sikh history, religious or political. [url]http://www.sikhwomen.com/sikhism/gurmat_and_hinduism.htm[/url] [/QUOTE]
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