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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: 186009" data-attributes="member: 35"><p><span style="color: Blue">avin ji</span></p><p><span style="color: Blue"></span></p><p><span style="color: Blue">Your question comes up at an interesting time in the year as we remember the gurgaddi of 6th Nanak, Guru Hargobind ji.</span></p><p><span style="color: Blue"></span></p><p><span style="color: Blue">No Sikh from the time of Guru Nanak can take a pass on either the spiritual or the wordly life. Let me quote from this article, published on the SPN thread remember Guru Hargobind. This is just a portion of it.</span></p><p></p><p><em>There is an important incident which brings out the religious policy of the Gurus. One Ram Das, a Maharashtra saint, met Guru Hargobind. He questioned him as to how he reconciled his being a successor to the spiritual seat of Guru Nanak with his living as a soldier, maintaining an army and calling himself a true Emperor. The Guru replied that Guru Nanak had given up mammon (greed for money). He had not renounced the world, and that the sword was for the double purpose of protecting the poor and destroying the tyrant. These words of the Guru most clearly bring out the religious and spiritual philosophy of Sikh mysticism, its originality and its break with the past. Persons brought up in the tradition of old beliefs and ideas of dichotomy between the religious and the temporal life find it difficult to understand and grasp the significance of the Guru's system. The problem of comprehension that confronted saint Ram Das was the same as arose with the Nath Yogis in their dialogue with Guru Nanak. It arises even now with some of our present-day academicians. But, for the Sikh mystic, participation in life is spiritually essential. Consequently, the defence of moral life, reaction and responses to challenges from the environment form an integral part of the Gurus' mystic system. The reply of Guru Hargobind is an unambiguous clarification of the system of Guru Nanak as understood by the Gurus themselves. This also explains the various empirical steps taken by the first five Gurus in order to develop their religious system and organise the Sikhs in the way they did. Saint Ram Das's meeting with the Guru had a great historical consequence, for he was so impressed by the Guru's thesis that he later trained Shivaji, the great Maratha leader, in the same manner.</em></p><p></p><p><a href="http://www.sikhphilosophy.net/sikh-gurus/40365-guru-hargobind-gurgaddi-11-june-1606-a-2.html#post181226" target="_blank">http://www.sikhphilosophy.net/sikh-gurus/40365-guru-hargobind-gurgaddi-11-june-1606-a-2.html#post181226</a></p></blockquote><p></p>
[QUOTE="spnadmin, post: 186009, member: 35"] [COLOR="Blue"]avin ji Your question comes up at an interesting time in the year as we remember the gurgaddi of 6th Nanak, Guru Hargobind ji. No Sikh from the time of Guru Nanak can take a pass on either the spiritual or the wordly life. Let me quote from this article, published on the SPN thread remember Guru Hargobind. This is just a portion of it.[/COLOR] [I]There is an important incident which brings out the religious policy of the Gurus. One Ram Das, a Maharashtra saint, met Guru Hargobind. He questioned him as to how he reconciled his being a successor to the spiritual seat of Guru Nanak with his living as a soldier, maintaining an army and calling himself a true Emperor. The Guru replied that Guru Nanak had given up mammon (greed for money). He had not renounced the world, and that the sword was for the double purpose of protecting the poor and destroying the tyrant. These words of the Guru most clearly bring out the religious and spiritual philosophy of Sikh mysticism, its originality and its break with the past. Persons brought up in the tradition of old beliefs and ideas of dichotomy between the religious and the temporal life find it difficult to understand and grasp the significance of the Guru's system. The problem of comprehension that confronted saint Ram Das was the same as arose with the Nath Yogis in their dialogue with Guru Nanak. It arises even now with some of our present-day academicians. But, for the Sikh mystic, participation in life is spiritually essential. Consequently, the defence of moral life, reaction and responses to challenges from the environment form an integral part of the Gurus' mystic system. The reply of Guru Hargobind is an unambiguous clarification of the system of Guru Nanak as understood by the Gurus themselves. This also explains the various empirical steps taken by the first five Gurus in order to develop their religious system and organise the Sikhs in the way they did. Saint Ram Das's meeting with the Guru had a great historical consequence, for he was so impressed by the Guru's thesis that he later trained Shivaji, the great Maratha leader, in the same manner.[/I] [url]http://www.sikhphilosophy.net/sikh-gurus/40365-guru-hargobind-gurgaddi-11-june-1606-a-2.html#post181226[/url] [/QUOTE]
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