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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="Original" data-source="post: 203085" data-attributes="member: 14400"><p>..google will b your best bet, otherwise try ishar micro media or livekirtan.com, failing that, I'll be more than happy to provide you with a hard copy.</p><p></p><p>..this will get too messy, but for the record, if you go back and re-read, you'll find the word "I feel" [verb], which is subjective and is usaually attributed to the realm of the heart as opposed to "I think", an obejective, operative organ of which is the mind. And, it is "how" [<strong>active</strong> as opposed to passive] you've expressed that feeling which I read it as an assertion [result of feeling], whereas an observation is usually associated with perception mainly on experimental and visual reality. But pls, let's move, on the balance of probabilities, you're right n I'm not wrong.</p><p></p><p>..not only Sanskrit rules, but generally, science of grammer applies to all forms of expressions.</p><p></p><p>..do these names have to have patent protection ? May I suggest you dig-deep to ascertain the genetic signatures of the population in question [hindu n sikh] to get a feel of the subject-matter to hand. Let me give you a lead - Yamnaya, Hunter gathers, Neolithic farmers, Ancient North Eurasians and Basal Eurasians. Vishnu n the gang appeared a lot later. See if you can get your hands on the "seven daughters of eve" by Brian Sykes, it'll give you a good idea of the family of the modern man.</p><p></p><p>...waheguru is gur mantra, just like om namish swaya.</p><p></p><p>As I said to you before, roses are called by different names, have different shades of texture n colour, fragrance, but yet, they all have the one and the same common ancestor. Similarily, Hindu Sikhs spring-off the one mother board, naturally there will be commonaility, similarity, likeness, etc ....it is naturally the case and not superficially the design of social n cultural homogenisation.</p><p></p><p>..if you say so !</p><p></p><p>No comment !</p><p></p><p>Sikh's have no opponents and are themselves non-opponent orientated social beings. It has always been a struggle of "fairness" on their part in relation to human rights, values and freedoms in a civilised society.</p><p></p><p>..if you say so !</p><p></p><p>...pls tell me what is ?</p><p></p><p>..does it ! And, exactly who are these Indians ? What of the Indus Valley Civilisation, the Dravidians, natives of the Andaman Islands, are they classed as Indians ? And, what of the Aborigines of Australasia, are they not related to the pockets of pepole found in and around the South of India ? And, yes, the importers of Sanskrit and Hinduism, who were they ? It is important to look at the human you than the religious you beacuse religion and language go hand-in-hand, usually following human migration.</p></blockquote><p></p>
[QUOTE="Original, post: 203085, member: 14400"] ..google will b your best bet, otherwise try ishar micro media or livekirtan.com, failing that, I'll be more than happy to provide you with a hard copy. ..this will get too messy, but for the record, if you go back and re-read, you'll find the word "I feel" [verb], which is subjective and is usaually attributed to the realm of the heart as opposed to "I think", an obejective, operative organ of which is the mind. And, it is "how" [[B]active[/B] as opposed to passive] you've expressed that feeling which I read it as an assertion [result of feeling], whereas an observation is usually associated with perception mainly on experimental and visual reality. But pls, let's move, on the balance of probabilities, you're right n I'm not wrong. ..not only Sanskrit rules, but generally, science of grammer applies to all forms of expressions. ..do these names have to have patent protection ? May I suggest you dig-deep to ascertain the genetic signatures of the population in question [hindu n sikh] to get a feel of the subject-matter to hand. Let me give you a lead - Yamnaya, Hunter gathers, Neolithic farmers, Ancient North Eurasians and Basal Eurasians. Vishnu n the gang appeared a lot later. See if you can get your hands on the "seven daughters of eve" by Brian Sykes, it'll give you a good idea of the family of the modern man. ...waheguru is gur mantra, just like om namish swaya. As I said to you before, roses are called by different names, have different shades of texture n colour, fragrance, but yet, they all have the one and the same common ancestor. Similarily, Hindu Sikhs spring-off the one mother board, naturally there will be commonaility, similarity, likeness, etc ....it is naturally the case and not superficially the design of social n cultural homogenisation. ..if you say so ! No comment ! Sikh's have no opponents and are themselves non-opponent orientated social beings. It has always been a struggle of "fairness" on their part in relation to human rights, values and freedoms in a civilised society. ..if you say so ! ...pls tell me what is ? ..does it ! And, exactly who are these Indians ? What of the Indus Valley Civilisation, the Dravidians, natives of the Andaman Islands, are they classed as Indians ? And, what of the Aborigines of Australasia, are they not related to the pockets of pepole found in and around the South of India ? And, yes, the importers of Sanskrit and Hinduism, who were they ? It is important to look at the human you than the religious you beacuse religion and language go hand-in-hand, usually following human migration. [/QUOTE]
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