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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: 88650" data-attributes="member: 35"><p>NamJap ji</p><p></p><p>Just to comment on how complicated the question of Heaven and Hell can be among Christian sects. Here is a comparison of the Roman Church with the Eastern Orthodox Church on the subject of whether one who is "saved" from sin can expect the security of spending life after death in Heaven.</p><p></p><p>Both religions (Eastern Orthodox is actually a group of religions) believe that humans are "saved" from the taint of "original sin" because of sacrifice of the crucifixion of Jesus of Nazareth. Sins committed later in life require individuals to atone, and if they make a sincere effort to seek God's forgiveness they may expect to go to Heaven after they die.</p><p></p><p>This idea of being eternally secure after death is not understood in the same way. In the Eastern Churches a person is "saved" and cannot somehow revert backward to being "unsaved." But whether that person will end up in heaven or in hell is a question that is never completely resolved in his/her lifetime. <strong>"Heaven</strong> is the place of God's throne, beyond time and space. It is the abode of God's angels, as well as of the saints who have passed from this life... <strong>Hell</strong>, unpopular as it is to modern people, is real."</p><p><a href="http://www.fatheralexander.org/booklets/english/catechism_ext.htm" target="_blank">http://www.fatheralexander.org/booklets/english/catechism_ext.htm</a></p><p></p><p>In the Roman Church, <strong>Heaven</strong> is the eternal, immediate and direct perception of God "the beatific vision." <strong>Hell</strong> is the denial of this vision, darkness and separation from God. After the Second Vatican Council, the Roman Church adopted the idea of universal salvation. No right-minded person, will be lost to spend eternity in Hell (separation from God after death). The modern Church adopted as doctrine the writing of the philosopher Origen. </p><p> </p><p> "Origen held a firm conviction that not a single rational being will be lost to the darkness of ignorance and sin. Even the most recalcitrant sinner, he argued, will eventually attain salvation. The fire of punishment is not an instrument of eternal torment, but of divine instruction and correction. Since the soul is essentially rational, it will eventually be convinced of the truth of the divine pedagogy. When this conviction arises, salvation and deification will follow. The word used to describe this universal salvation was <em>Apokatastasis</em>, ‘restoration of all things.’[/FONT] "</p><p><a href="http://www.romancatholicism.org/universal-salvation.htm" target="_blank">http://www.romancatholicism.org/universal-salvation.htm</a></p><p> </p><p>So here are two very similar paths of faith with very different ideas about Heaven and Hell. In the eastern churches, you don't know what will happen. In the Roman Church, chances are excellent that you will be restored to God. The differences become even more remarkable when Protestant faiths are also brought into the discussion. And Protestant faiths do not agree amongst themselves!</p></blockquote><p></p>
[QUOTE="spnadmin, post: 88650, member: 35"] NamJap ji Just to comment on how complicated the question of Heaven and Hell can be among Christian sects. Here is a comparison of the Roman Church with the Eastern Orthodox Church on the subject of whether one who is "saved" from sin can expect the security of spending life after death in Heaven. Both religions (Eastern Orthodox is actually a group of religions) believe that humans are "saved" from the taint of "original sin" because of sacrifice of the crucifixion of Jesus of Nazareth. Sins committed later in life require individuals to atone, and if they make a sincere effort to seek God's forgiveness they may expect to go to Heaven after they die. This idea of being eternally secure after death is not understood in the same way. In the Eastern Churches a person is "saved" and cannot somehow revert backward to being "unsaved." But whether that person will end up in heaven or in hell is a question that is never completely resolved in his/her lifetime. [B]"Heaven[/B] is the place of God's throne, beyond time and space. It is the abode of God's angels, as well as of the saints who have passed from this life... [B]Hell[/B], unpopular as it is to modern people, is real." [URL]http://www.fatheralexander.org/booklets/english/catechism_ext.htm[/URL] In the Roman Church, [B]Heaven[/B] is the eternal, immediate and direct perception of God "the beatific vision." [B]Hell[/B] is the denial of this vision, darkness and separation from God. After the Second Vatican Council, the Roman Church adopted the idea of universal salvation. No right-minded person, will be lost to spend eternity in Hell (separation from God after death). The modern Church adopted as doctrine the writing of the philosopher Origen. "Origen held a firm conviction that not a single rational being will be lost to the darkness of ignorance and sin. Even the most recalcitrant sinner, he argued, will eventually attain salvation. The fire of punishment is not an instrument of eternal torment, but of divine instruction and correction. Since the soul is essentially rational, it will eventually be convinced of the truth of the divine pedagogy. When this conviction arises, salvation and deification will follow. The word used to describe this universal salvation was [I]Apokatastasis[/I], ‘restoration of all things.’[/FONT] " [URL]http://www.romancatholicism.org/universal-salvation.htm[/URL] So here are two very similar paths of faith with very different ideas about Heaven and Hell. In the eastern churches, you don't know what will happen. In the Roman Church, chances are excellent that you will be restored to God. The differences become even more remarkable when Protestant faiths are also brought into the discussion. And Protestant faiths do not agree amongst themselves! [/QUOTE]
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