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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="Neutral Singh" data-source="post: 2099" data-attributes="member: 2"><p>Dear Amarpalji!</p><p></p><p>Wahe Guru Ji Ka Khalsa Wahe Guru ji Ki Fateh!</p><p></p><p>Many thanks for your elaborating and giving answers to our questions which sometimes confused us about the Sikhism. You study and research is really very deep and I pray to "Wahe Guruji" to give you more power to do the service of the panth.</p><p></p><p>But still, as a human being, mind is occupied with many different thoughts about achieving the goal of Sat (Truth). As you said "All religions aim at enabling the individual to become divine and religions are paths only. ……If one starts from Newyork, Tokyo, Cairo, Chennai or Amritsar for Delhi, ultimately all will reach Delhi, but the routes they take will be different." </p><p></p><p>If it is so, the question of TruthSeeker is very valid i.e. "If all religions are alike, as you seem to believe, would it be acceptable to you if one of your child or your spouse become - let's say buddhist?" It means if one member of the family follows different path to achieve the same goal, would you let him/her do so or dictate your belief. </p><p></p><p>What I know and understand, is that Sikhism was started when there were different religions but they were very rigid. Guru Nanak Sahib started Sikhism as a very simple, easy and acceptable religion to all , that is why Bala and Mardana were always with him.</p><p></p><p>As Jesus said, the way to my kingdom is very narrow. In Sikhism there is saying that "Sikhi Walo Niki Khandaon Tikhi" . I don't know which Guru said that but it has the same meaning as the Jesus said. It is a very difficult path to achieve the enlightment in this crowded world.</p><p></p><p>My thinking is, when one achieve the stage of Truth and Enlightenment, there is no distinction left between the different people or different religions. All seems to be the "people of same God or Akal Purakh". Then there is no religion left but one enlightened jot (light) which lead and merge into the ultimate biggest light i.e Akal Purakh – as small rivers when merge with the ocean become part of that ocean.</p><p></p><p>One more question. Guru Gobind Singhji asked – "Guru Granthji Manao Paragat Guran Ki Deh", – my understanding is that when you following the path described in the Granth Sahib, you will see the Almighty as you wish to see. And in Guru Granth Sahib, body parts are contained as the Bani of our Gurus, Hindu Saints and Muslim Saints without any distinction. In Guru Granth Sahib there is not even once mentioned the strict code of dress for the Sikhs as Guru Gobind Singhji asked to follow the code of dress to Khalsa. So what I undestood by that is Guru Gobind Singhji wanted "Guru Granth Sahib" as a universal Guru and not only the Guru of Khalsa. Your views will help me to understand it better.</p><p></p><p>Thanks</p><p>Pul Chuk Maf!</p></blockquote><p></p>
[QUOTE="Neutral Singh, post: 2099, member: 2"] Dear Amarpalji! Wahe Guru Ji Ka Khalsa Wahe Guru ji Ki Fateh! Many thanks for your elaborating and giving answers to our questions which sometimes confused us about the Sikhism. You study and research is really very deep and I pray to "Wahe Guruji" to give you more power to do the service of the panth. But still, as a human being, mind is occupied with many different thoughts about achieving the goal of Sat (Truth). As you said "All religions aim at enabling the individual to become divine and religions are paths only. ……If one starts from Newyork, Tokyo, Cairo, Chennai or Amritsar for Delhi, ultimately all will reach Delhi, but the routes they take will be different." If it is so, the question of TruthSeeker is very valid i.e. "If all religions are alike, as you seem to believe, would it be acceptable to you if one of your child or your spouse become - let's say buddhist?" It means if one member of the family follows different path to achieve the same goal, would you let him/her do so or dictate your belief. What I know and understand, is that Sikhism was started when there were different religions but they were very rigid. Guru Nanak Sahib started Sikhism as a very simple, easy and acceptable religion to all , that is why Bala and Mardana were always with him. As Jesus said, the way to my kingdom is very narrow. In Sikhism there is saying that "Sikhi Walo Niki Khandaon Tikhi" . I don't know which Guru said that but it has the same meaning as the Jesus said. It is a very difficult path to achieve the enlightment in this crowded world. My thinking is, when one achieve the stage of Truth and Enlightenment, there is no distinction left between the different people or different religions. All seems to be the "people of same God or Akal Purakh". Then there is no religion left but one enlightened jot (light) which lead and merge into the ultimate biggest light i.e Akal Purakh – as small rivers when merge with the ocean become part of that ocean. One more question. Guru Gobind Singhji asked – "Guru Granthji Manao Paragat Guran Ki Deh", – my understanding is that when you following the path described in the Granth Sahib, you will see the Almighty as you wish to see. And in Guru Granth Sahib, body parts are contained as the Bani of our Gurus, Hindu Saints and Muslim Saints without any distinction. In Guru Granth Sahib there is not even once mentioned the strict code of dress for the Sikhs as Guru Gobind Singhji asked to follow the code of dress to Khalsa. So what I undestood by that is Guru Gobind Singhji wanted "Guru Granth Sahib" as a universal Guru and not only the Guru of Khalsa. Your views will help me to understand it better. Thanks Pul Chuk Maf! [/QUOTE]
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