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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="Amarpal" data-source="post: 97711" data-attributes="member: 10"><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Dear Virinder Ji and Khalsa Ji,</span></span></p><p> </p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">I share my understanding with you all on the topic under discussion.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">In <strong>Tantra</strong> the disciple of the <strong>Tantric</strong> (the person who practices the discipline and rituals as asked in the scripture of Tantra and teaches the same to her or his disciples) is called <strong>Shakta.</strong> The purpose of <strong>Tantric</strong> ritual is to acquire supernatural power. A branch of Yoga and the concept of <strong>Kundalini</strong> are all part of <strong>Tantra.</strong> <strong>Tantra</strong> is accepted as a part of Hindu religion of the country. This acceptance has opponents also. <strong>Tantra </strong>has its origin in <strong>Atherva Veda,</strong> which is not accepted by many of the devout Hindus as part of their scripture. </span></span></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong>Shakti</strong> is the one which can deliver what one wants. <strong>Shakti is power</strong>. In nature, it is the female who delivers. That is why Shakti and Goddess Gurga have become synonymous. <strong>Shaktas worship Shakti and thus worship Goddess Durga.</strong> There are three forms of power: Physical, Mental and Financial. In Hindu religion Goddess Durga symbolizes the Physical power; Goddess Saraswati symbolizes the mental power; the Goddess for financial power is symbolized in the form of Laxmai.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The idea of Devees (Goddesses), in Hindu religion, as it is practices now, has come from <strong>Atherva Veda.</strong> In Rig Veda, only male Gods i.e. Devatas (Male Gods) alone are mentioned, there is no reference to Devees. Hence the ardent followers of Rig Veda have reservations in accepting <strong>Atherva Veda</strong> as their scripture.</span></span></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">As I have said earlier, the object of the <strong>Tantric</strong> rituals and discipline is to acquire supernatural powers and to control Shakti – make her appear and act the way the <strong>Tantric</strong> wants.It is documented part of Sikh History which tells us Guru Gobind Singh Ji was asked by the Pundits of Kashmir to make goddess Durga appear as a proof to demonstrate that he has the power which can defeat the Mugal rulers of that time. Kashmir is the area which has produces leading <strong>Tantric</strong> in the past; their influence is evident in this demand from Pundits of Kashmir.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Guru Sahib has asked Sikhs to work for the creation of ‘The Sat’ and not to seek supernatural powers from any source. Those who seek for themselves alone, are selfish and thus from Sikh viewpoint <strong>Shaktas</strong> are evidently self-seekers and thus can be classified as <strong>Manmukh.</strong> </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The power that these <strong>Tantric </strong>have are not intrinsic to them, they are not real and thus are Maya as mentioned in the post of Virinder Singh Ji.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The Hindu scripture, ‘<strong>Bhagavatam</strong>’, the last compilation of revered Ved Vyas, documents most of the Hindu mythology. In <strong>Bhagavatam</strong>, The life span of the present Brahma is given; it also mentions that before the present Brahma, how many Brahmas have been there. It is clear from this that Bhrama had a beginning and will have an end. All those entities who are born and die or dissolve are deemed to be part of the creation. This way Brahma, and similarly Vishnu and Shiva are all part of creation. All that is in this creation have attributes that can be split into the three Gunas.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">This way, Guru Sahib has rightly said that Brahama Vishnu and Shiva are bound by the three Gunas i.e. Satvikta, Rajsikta and Tamsikta. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">With this I close.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">With love and respect for all.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Amarpal Singh</span></span></p></blockquote><p></p>
[QUOTE="Amarpal, post: 97711, member: 10"] [FONT=Times New Roman][SIZE=3]Dear Virinder Ji and Khalsa Ji,[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]I share my understanding with you all on the topic under discussion.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]In [B]Tantra[/B] the disciple of the [B]Tantric[/B] (the person who practices the discipline and rituals as asked in the scripture of Tantra and teaches the same to her or his disciples) is called [B]Shakta.[/B] The purpose of [B]Tantric[/B] ritual is to acquire supernatural power. A branch of Yoga and the concept of [B]Kundalini[/B] are all part of [B]Tantra.[/B] [B]Tantra[/B] is accepted as a part of Hindu religion of the country. This acceptance has opponents also. [B]Tantra [/B]has its origin in [B]Atherva Veda,[/B] which is not accepted by many of the devout Hindus as part of their scripture. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [SIZE=3][FONT=Times New Roman][B]Shakti[/B] is the one which can deliver what one wants. [B]Shakti is power[/B]. In nature, it is the female who delivers. That is why Shakti and Goddess Gurga have become synonymous. [B]Shaktas worship Shakti and thus worship Goddess Durga.[/B] There are three forms of power: Physical, Mental and Financial. In Hindu religion Goddess Durga symbolizes the Physical power; Goddess Saraswati symbolizes the mental power; the Goddess for financial power is symbolized in the form of Laxmai.[/FONT][/SIZE] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]The idea of Devees (Goddesses), in Hindu religion, as it is practices now, has come from [B]Atherva Veda.[/B] In Rig Veda, only male Gods i.e. Devatas (Male Gods) alone are mentioned, there is no reference to Devees. Hence the ardent followers of Rig Veda have reservations in accepting [B]Atherva Veda[/B] as their scripture.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [SIZE=3][FONT=Times New Roman]As I have said earlier, the object of the [B]Tantric[/B] rituals and discipline is to acquire supernatural powers and to control Shakti – make her appear and act the way the [B]Tantric[/B] wants.It is documented part of Sikh History which tells us Guru Gobind Singh Ji was asked by the Pundits of Kashmir to make goddess Durga appear as a proof to demonstrate that he has the power which can defeat the Mugal rulers of that time. Kashmir is the area which has produces leading [B]Tantric[/B] in the past; their influence is evident in this demand from Pundits of Kashmir.[/FONT][/SIZE] [B][FONT=Times New Roman][SIZE=3] [/SIZE][/FONT][/B] [FONT=Times New Roman][SIZE=3]Guru Sahib has asked Sikhs to work for the creation of ‘The Sat’ and not to seek supernatural powers from any source. Those who seek for themselves alone, are selfish and thus from Sikh viewpoint [B]Shaktas[/B] are evidently self-seekers and thus can be classified as [B]Manmukh.[/B] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]The power that these [B]Tantric [/B]have are not intrinsic to them, they are not real and thus are Maya as mentioned in the post of Virinder Singh Ji.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]The Hindu scripture, ‘[B]Bhagavatam[/B]’, the last compilation of revered Ved Vyas, documents most of the Hindu mythology. In [B]Bhagavatam[/B], The life span of the present Brahma is given; it also mentions that before the present Brahma, how many Brahmas have been there. It is clear from this that Bhrama had a beginning and will have an end. All those entities who are born and die or dissolve are deemed to be part of the creation. This way Brahma, and similarly Vishnu and Shiva are all part of creation. All that is in this creation have attributes that can be split into the three Gunas.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]This way, Guru Sahib has rightly said that Brahama Vishnu and Shiva are bound by the three Gunas i.e. Satvikta, Rajsikta and Tamsikta. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]With this I close.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]With love and respect for all.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Amarpal Singh[/SIZE][/FONT] [/QUOTE]
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