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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="dalsingh" data-source="post: 85094" data-attributes="member: 2883"><p>Although I don't agree with all of this, it has some interesting perspectives:</p><p> </p><p><a href="http://www.tamilnation.org/heritage/sikh.htm" target="_blank">Sikhs and Tamils - The Indus Connection - Dr.N.Muthu Mohan</a></p><p> </p><p>Guru Nanak had the opportunity to see both the ends of the devotional culture. He understood the strength of Devotion as a true and popular feeling as well its historically corrupt developments. He had the opportunity to travel all over India and even out of India, and encountered the available forms of religiosity in the length and breadth of the land. The Janam Sakhis tell us about the different types of religious personalities Guru Nanak met and forms of worships in various parts of the land. The Gurus had intimate contacts with the Siddh yogis and the Sufis. Guru Granth Sahib has the wonderful recording of the encounters between Guru Nanak and the Siddhas. The encounters with Islam and Sufis are another interesting chapter in the annals of Sikhism. Guru Nanak could see the results of political patronisation of religion as well as the religion serving at the hands of the rulers. The Sufi thought as a mystic and internalised trend within Islam represented another variation of Siddha thought. The rich experiences of Guru Nanak help to work out a new religiosity in the name of Sikhism. </p><p> </p><p>Sikhism appears in the map of devotional traditions of India as the most mature and the most experienced constituent. The Sikh Gurus could inherit the best out of the earlier traditions and as well vehemently critical of the corrupt aspects. The Guru revives the nascent and spontaneous emotions of devotion on the one hand and careful to avoid the temple-mutt-ritual complex of Saivism and Vaishnavism on the other hand. The Gurus does not accept the mythology of Puranas and the doctrine of Avatarhood of God. Guru Nanak's God is one, nameless and formless, without birth and death. Guru Nanak although inspired by the Siddhas and the Sufis, does not taken away by their unworldly path to truth. Again the Guru inherits the ethical-inward approach to themes of religiosity on the one hand and very particular to avert the egoistic and elite moments of the Sddhas and Sufis on the other hand.</p><p> Thus, Guru Nanak synthesises the early spontaneous devotion and the inner purity of the Siddhas and the Sufis. It was a great experiment, a great historical and cultural experiment. The Gurus pushed out the ritual, mythological and caste aspects of the devotional traditions. Equally, the Guru was critical about the egoistic and elite moments of the mystic creeds of the Siddhas and the Sufis. The popular dimension is reintroduced but along with an ethical rigour. It is a very difficult thing to achieve. To popularise ethics, to make ethics into a mass phenomenon, it is very difficult. But the Gurus are decisive in their commitments. Sikhism comes into the scene.</p></blockquote><p></p>
[QUOTE="dalsingh, post: 85094, member: 2883"] Although I don't agree with all of this, it has some interesting perspectives: [url=http://www.tamilnation.org/heritage/sikh.htm]Sikhs and Tamils - The Indus Connection - Dr.N.Muthu Mohan[/url] Guru Nanak had the opportunity to see both the ends of the devotional culture. He understood the strength of Devotion as a true and popular feeling as well its historically corrupt developments. He had the opportunity to travel all over India and even out of India, and encountered the available forms of religiosity in the length and breadth of the land. The Janam Sakhis tell us about the different types of religious personalities Guru Nanak met and forms of worships in various parts of the land. The Gurus had intimate contacts with the Siddh yogis and the Sufis. Guru Granth Sahib has the wonderful recording of the encounters between Guru Nanak and the Siddhas. The encounters with Islam and Sufis are another interesting chapter in the annals of Sikhism. Guru Nanak could see the results of political patronisation of religion as well as the religion serving at the hands of the rulers. The Sufi thought as a mystic and internalised trend within Islam represented another variation of Siddha thought. The rich experiences of Guru Nanak help to work out a new religiosity in the name of Sikhism. Sikhism appears in the map of devotional traditions of India as the most mature and the most experienced constituent. The Sikh Gurus could inherit the best out of the earlier traditions and as well vehemently critical of the corrupt aspects. The Guru revives the nascent and spontaneous emotions of devotion on the one hand and careful to avoid the temple-mutt-ritual complex of Saivism and Vaishnavism on the other hand. The Gurus does not accept the mythology of Puranas and the doctrine of Avatarhood of God. Guru Nanak's God is one, nameless and formless, without birth and death. Guru Nanak although inspired by the Siddhas and the Sufis, does not taken away by their unworldly path to truth. Again the Guru inherits the ethical-inward approach to themes of religiosity on the one hand and very particular to avert the egoistic and elite moments of the Sddhas and Sufis on the other hand. Thus, Guru Nanak synthesises the early spontaneous devotion and the inner purity of the Siddhas and the Sufis. It was a great experiment, a great historical and cultural experiment. The Gurus pushed out the ritual, mythological and caste aspects of the devotional traditions. Equally, the Guru was critical about the egoistic and elite moments of the mystic creeds of the Siddhas and the Sufis. The popular dimension is reintroduced but along with an ethical rigour. It is a very difficult thing to achieve. To popularise ethics, to make ethics into a mass phenomenon, it is very difficult. But the Gurus are decisive in their commitments. Sikhism comes into the scene. [/QUOTE]
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