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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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Sikh Sikhi Sikhism
Kabir - Guru Connection
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<blockquote data-quote="Randip Singh" data-source="post: 168592" data-attributes="member: 1323"><p><strong>Re: Kabir- Guru Connection</strong></p><p></p><p></p><p></p><p>So posting "So from your views it seems, that Kabir Ji's views were identical with our first 5 Gurus & not with the other 5 Gurus .... Unbelievable !" shows great maturity in debating? It shows real modesty right? Also shows great insight? lol</p><p></p><p>Your views on Ahimsa are wholly wrong, and I've posted several scholarly articles on this. Ahimsa is non-violence. Not one Guru believed in turning the other cheek.</p><p></p><p>On Kabir:</p><p></p><p><a href="http://sikhinstitute.org/conn_th_dots/ch3.htm" target="_blank">http://sikhinstitute.org/conn_th_dots/ch3.htm</a></p><p></p><p>"<em> <strong>Similarly it would be incorrect to say, that Kabir was Guru Nanak’s Guru, just because of similarity in their views. Guru Nanak’s guru also was none other than Satguru.</strong> (Sidh Gosht, GGS, p 972)</em></p><p> <em> Had it been otherwise we would not have had Nanak II and Nanak III, we would have had Kabir II and Kabir III or Ramanand III and Ramanand IV. In the Guru Granth Sahib, where the bani of the Gurus is given in each Raga, in chronological order, and then follow compositions of various Bhagats, with Kabir’s bani placed first—and in some cases also at the end. If the lineage of gurus had started from Ramanand, his bani would have been given first position."</em></p><p><em></em></p><p><em><a href="http://urantiabook.org/archive/readers/601_sikhism.htm" target="_blank">http://urantiabook.org/archive/readers/601_sikhism.htm</a></em></p><p><em></em></p><p><em>"</em>Nanak, like Kabir and others, tried to synthesize the best elements of Islam and Hinduism. He taught a devotional monotheism, referring to God as "The True Name." Nanak rejected ahimsa ................"</p><p></p><p>Table comparing beliefs:</p><p></p><p><a href="http://www.sikhmarg.com/english/sikhs-not-hindus.html" target="_blank">http://www.sikhmarg.com/english/sikhs-not-hindus.html</a></p><p></p><p>Page 72</p><p></p><p><a href="http://books.google.co.uk/books?id=gqIbJz7vMn0C&pg=PA72&lpg=PA72&dq=sikhs+reject+ahimsa&source=bl&ots=fPD0BkQzZB&sig=mWRsdfaJKHDYLqQBZiyAO4UIDpY&hl=en&sa=X&ei=vCUVUIz2McPA0QXhrYCQDw&ved=0CEwQ6AEwBA#v=onepage&q=sikhs%20reject%20ahimsa&f=false" target="_blank">http://books.google.co.uk/books?id=gqIbJz7vMn0C&pg=PA72&lpg=PA72&dq=sikhs+reject+ahimsa&source=bl&ots=fPD0BkQzZB&sig=mWRsdfaJKHDYLqQBZiyAO4UIDpY&hl=en&sa=X&ei=vCUVUIz2McPA0QXhrYCQDw&ved=0CEwQ6AEwBA#v=onepage&q=sikhs%20reject%20ahimsa&f=false</a></p><p></p><p>Ahimsa means kindness and non-violence towards all living things. Sikhs may support kindness (which is Daya) but the DO NOT support non-violence. You are making the commeon mistake, most Vaishnavite orientated Sikhs do, i.e. confusing Daya with Ahimsa. :motherlylove:</p><p></p><p><a href="http://www.sikhphilosophy.net/hard-talk/26099-why-do-some-sikhs-confuse-daya-3.html" target="_blank">http://www.sikhphilosophy.net/hard-talk/26099-why-do-some-sikhs-confuse-daya-3.html</a></p><p></p><p>where we concluded:</p><p></p><p><strong><span style="color: black"><span style="font-family: 'Verdana'">Daya</span></span></strong><span style="color: black"><span style="font-family: 'Verdana'"> – seeing things from another’s point of view and having sympathy enough to want to stand up for that person (even if it means sacrificing your own life). Daya applies to those who potentially have the capacity to have Daya themselves i.e. humans.</span></span></p><p> </p><p> <strong><span style="color: black"><span style="font-family: 'Verdana'">Ahimsa</span></span></strong><span style="color: black"><span style="font-family: 'Verdana'"> – not wishing to harm anything, or any creature, and if someone does something bad to you leaving it to divine retribution and Karma to set things right.</span></span></p><p> </p><p> <span style="color: black"><span style="font-family: 'Verdana'">Daya is subjective.</span></span></p><p> <span style="color: black"><span style="font-family: 'Verdana'">Ahimsa is objective.</span></span></p></blockquote><p></p>
[QUOTE="Randip Singh, post: 168592, member: 1323"] [b]Re: Kabir- Guru Connection[/b] So posting "So from your views it seems, that Kabir Ji's views were identical with our first 5 Gurus & not with the other 5 Gurus .... Unbelievable !" shows great maturity in debating? It shows real modesty right? Also shows great insight? lol Your views on Ahimsa are wholly wrong, and I've posted several scholarly articles on this. Ahimsa is non-violence. Not one Guru believed in turning the other cheek. On Kabir: [URL]http://sikhinstitute.org/conn_th_dots/ch3.htm[/URL] "[I] [B]Similarly it would be incorrect to say, that Kabir was Guru Nanak’s Guru, just because of similarity in their views. Guru Nanak’s guru also was none other than Satguru.[/B] (Sidh Gosht, GGS, p 972)[/I] [I] Had it been otherwise we would not have had Nanak II and Nanak III, we would have had Kabir II and Kabir III or Ramanand III and Ramanand IV. In the Guru Granth Sahib, where the bani of the Gurus is given in each Raga, in chronological order, and then follow compositions of various Bhagats, with Kabir’s bani placed first—and in some cases also at the end. If the lineage of gurus had started from Ramanand, his bani would have been given first position." [URL]http://urantiabook.org/archive/readers/601_sikhism.htm[/URL] "[/I]Nanak, like Kabir and others, tried to synthesize the best elements of Islam and Hinduism. He taught a devotional monotheism, referring to God as "The True Name." Nanak rejected ahimsa ................" Table comparing beliefs: [URL]http://www.sikhmarg.com/english/sikhs-not-hindus.html[/URL] Page 72 [URL="http://books.google.co.uk/books?id=gqIbJz7vMn0C&pg=PA72&lpg=PA72&dq=sikhs+reject+ahimsa&source=bl&ots=fPD0BkQzZB&sig=mWRsdfaJKHDYLqQBZiyAO4UIDpY&hl=en&sa=X&ei=vCUVUIz2McPA0QXhrYCQDw&ved=0CEwQ6AEwBA#v=onepage&q=sikhs%20reject%20ahimsa&f=false"]http://books.google.co.uk/books?id=gqIbJz7vMn0C&pg=PA72&lpg=PA72&dq=sikhs+reject+ahimsa&source=bl&ots=fPD0BkQzZB&sig=mWRsdfaJKHDYLqQBZiyAO4UIDpY&hl=en&sa=X&ei=vCUVUIz2McPA0QXhrYCQDw&ved=0CEwQ6AEwBA#v=onepage&q=sikhs%20reject%20ahimsa&f=false[/URL] Ahimsa means kindness and non-violence towards all living things. Sikhs may support kindness (which is Daya) but the DO NOT support non-violence. You are making the commeon mistake, most Vaishnavite orientated Sikhs do, i.e. confusing Daya with Ahimsa. :motherlylove: [URL]http://www.sikhphilosophy.net/hard-talk/26099-why-do-some-sikhs-confuse-daya-3.html[/URL] where we concluded: [B][COLOR=black][FONT=Verdana]Daya[/FONT][/COLOR][/B][COLOR=black][FONT=Verdana] – seeing things from another’s point of view and having sympathy enough to want to stand up for that person (even if it means sacrificing your own life). Daya applies to those who potentially have the capacity to have Daya themselves i.e. humans.[/FONT][/COLOR] [B][COLOR=black][FONT=Verdana]Ahimsa[/FONT][/COLOR][/B][COLOR=black][FONT=Verdana] – not wishing to harm anything, or any creature, and if someone does something bad to you leaving it to divine retribution and Karma to set things right.[/FONT][/COLOR] [COLOR=black][FONT=Verdana]Daya is subjective.[/FONT][/COLOR] [COLOR=black][FONT=Verdana]Ahimsa is objective.[/FONT][/COLOR] [/QUOTE]
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