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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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Impressions Of Gurbani - Sohila
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<blockquote data-quote="Original" data-source="post: 202786" data-attributes="member: 14400"><p>Respected Tejwant Singh - consider yourself pardoned, if indeed ignorance is by virtue the operative word here, but otherwise, please accept without prejudice, my disinclination to advance into any premeditated arguments. </p><p></p><p>For the record, on my part, let me be absolutely clear, Sikhism ascribes to both "granth" and "panth" as GURU. Allow me therefore, the liberty to "believe" in what I want to believe and likewise I allow you the liberty to believe in what you want, there are no arguments to be had. Discussions are entertainable provided we both believe in the granth-panth ideology. The granth n panth [miri piri] is central to Sikh ideology, that is not say, the panth cannot at times be out of sync with contemporary or indeed with wider Sikh perception, but is nevertheless, an integral part without which Sikhism as an ideology is dysfunctional. From a sociologist's perspective this'd be known as the individual and the state [panth]. Sikhism has a social function albeit within cosmopolitan social arrangement - depends how one see oneself. </p><p></p><p>Which bit are you muddled with ?</p><p></p><p>Kindly, reread my text and note I used the word commontators and secondly familarise yourself with Sikh history. Admittedly of course, the writings may not be all consistent and accurate per se, but given the long n short of it all, it sets the scene of what Nanak was and what Nanak is, albeit, evolved for better and forever. Nakak was, Nanak is and Nanak will be - make what you will of past, present and the future. </p><p>As regards KS - read it, digest it and question it, why composed ? Look at the simile, metaphor, content, imagery and the circumstance - the penny'll drop !</p><p></p><p>Does it matter who decided ? Once we were primates who behaved willy-nilly, do you question the behaviour or appreciate the transformation from an ape like animal to a civil human being ? Similarly, if the panth has been practicing recitation of certain hymns in certain formats, suerly evolution will advance the most favourable. But because the candle has lost its evolutionary niche on having paved the way for the electric bulb doesn't mean it'd be disregarded. Likewise, traditional sikhism is not to be disregarded but <span style="color: #ff4d4d">understood</span> for it is the most beautiful part to an endless journey.</p><p></p><p>Goodnight n Godbless</p></blockquote><p></p>
[QUOTE="Original, post: 202786, member: 14400"] Respected Tejwant Singh - consider yourself pardoned, if indeed ignorance is by virtue the operative word here, but otherwise, please accept without prejudice, my disinclination to advance into any premeditated arguments. For the record, on my part, let me be absolutely clear, Sikhism ascribes to both "granth" and "panth" as GURU. Allow me therefore, the liberty to "believe" in what I want to believe and likewise I allow you the liberty to believe in what you want, there are no arguments to be had. Discussions are entertainable provided we both believe in the granth-panth ideology. The granth n panth [miri piri] is central to Sikh ideology, that is not say, the panth cannot at times be out of sync with contemporary or indeed with wider Sikh perception, but is nevertheless, an integral part without which Sikhism as an ideology is dysfunctional. From a sociologist's perspective this'd be known as the individual and the state [panth]. Sikhism has a social function albeit within cosmopolitan social arrangement - depends how one see oneself. Which bit are you muddled with ? Kindly, reread my text and note I used the word commontators and secondly familarise yourself with Sikh history. Admittedly of course, the writings may not be all consistent and accurate per se, but given the long n short of it all, it sets the scene of what Nanak was and what Nanak is, albeit, evolved for better and forever. Nakak was, Nanak is and Nanak will be - make what you will of past, present and the future. As regards KS - read it, digest it and question it, why composed ? Look at the simile, metaphor, content, imagery and the circumstance - the penny'll drop ! Does it matter who decided ? Once we were primates who behaved willy-nilly, do you question the behaviour or appreciate the transformation from an ape like animal to a civil human being ? Similarly, if the panth has been practicing recitation of certain hymns in certain formats, suerly evolution will advance the most favourable. But because the candle has lost its evolutionary niche on having paved the way for the electric bulb doesn't mean it'd be disregarded. Likewise, traditional sikhism is not to be disregarded but [COLOR=#ff4d4d]understood[/COLOR] for it is the most beautiful part to an endless journey. Goodnight n Godbless [/QUOTE]
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