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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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Discussions
Interfaith Dialogues
Allah And Parbrahm Are One And The Same
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<blockquote data-quote="curious seeker" data-source="post: 122121" data-attributes="member: 11092"><p>Hi Gyani</p><p></p><p> Well perhaps the following understanding of what religions are, might help elucidate an issue like this, I will post it here and then I think I will follow the recommendation of my friend Narayanjot Kaur and post it in a new thread. This is related to another thread as well which goes under the title: Sikhism and Zoroastrianism: A Dialogue</p><p></p><p> I have found, in my many spiritual wanderings, many concepts of Zarathushtra's Gathas to be very helpful in helping understand religions and what they are what they differ etc.</p><p></p><p> Zarathushtra called His Manthra (That is his Thought Provoking Message) Daena Vanguhi Daena Meaning Inner or Ethical Perception of Reality and-or God and Vanguhi, literally, meaning Good Loving. So:The Good Loving Ethical Perception This world Daena, since it was related to His teachings, came to mean Religion or Din in Persian with the passage of time </p><p></p><p>But to Zarathushtra this was not a religion in the sense we give it today. His immediate followers also treated the word as an Ethical Perception and spoke of different daenas which they further divided in two groups, those that worshipped Wisdom Personified (Mazda)and those that worshipped illusory light or false wisdom , which they called daevayasna . To Sikhs the word daeva must sound familiar , is the same deva or dev but in Old Avestan. Except that, in The Avesta, Traditional Zoroastrian religious literature (which means something like Anti-Veda,) the devs instead of real Gods where false illusory deities , the Products of an aka manah, a bad or senseless thinking.</p><p></p><p> But the point is that, to Zarathushtra, what we call today religions where perceptions of Reality-God. Some where good others not so good. Most importantly they were Human Perceptions not Divine. Because to Zarathushtra God is the Most Knowing and we are ignorant and in need of knowledge. So from ignorance we try to discover what God is like, and created Perceptions of what He is like</p><p></p><p> Further more, in Ziism God has given man tools which can be used to discern Him: A criitical thinking mind, insight and a conscience. Then He also 'speaks' that is communicates with us both to our consciences and minds through Seraosha the Voice of God . This Voice if God is present both in nature and some parts of men{s religious thought those perts that are in Harmony with His Person which is All Loving Wise and Just</p><p></p><p> Zarathushtra wants us to e exercise our free wills to choose God and follow His Eternal Law or Asha. In other words to follow the Hukman of God's will is to an Ashavan or Asha Lover to be in harmony with God by choosing to act, speak and think according to His Eternal Law. </p><p></p><p> Now if we but apply this principle to examining why Religions are so divergent from one another, we would quicklyrealize that we are dealing with the theological views of men . The On and Only religion is Gods relligion and it can be resumed as to be in under the Command or God's will, willingly surrendering our will to His And, not only because He is God but because He is all the things we know he is like: True, Wonderful, Loving, Benevolent, All Good, etc, etc. Zarathushtra's answer to whether the meaning and nature of Allah, or any other name of God, is the same in different religions would be YES and NO.</p><p></p><p> If the theology of the Religion is in the Hukam of His will, the answer is YES. If it is not, then the answer is NO!</p></blockquote><p></p>
[QUOTE="curious seeker, post: 122121, member: 11092"] Hi Gyani Well perhaps the following understanding of what religions are, might help elucidate an issue like this, I will post it here and then I think I will follow the recommendation of my friend Narayanjot Kaur and post it in a new thread. This is related to another thread as well which goes under the title: Sikhism and Zoroastrianism: A Dialogue I have found, in my many spiritual wanderings, many concepts of Zarathushtra's Gathas to be very helpful in helping understand religions and what they are what they differ etc. Zarathushtra called His Manthra (That is his Thought Provoking Message) Daena Vanguhi Daena Meaning Inner or Ethical Perception of Reality and-or God and Vanguhi, literally, meaning Good Loving. So:The Good Loving Ethical Perception This world Daena, since it was related to His teachings, came to mean Religion or Din in Persian with the passage of time But to Zarathushtra this was not a religion in the sense we give it today. His immediate followers also treated the word as an Ethical Perception and spoke of different daenas which they further divided in two groups, those that worshipped Wisdom Personified (Mazda)and those that worshipped illusory light or false wisdom , which they called daevayasna . To Sikhs the word daeva must sound familiar , is the same deva or dev but in Old Avestan. Except that, in The Avesta, Traditional Zoroastrian religious literature (which means something like Anti-Veda,) the devs instead of real Gods where false illusory deities , the Products of an aka manah, a bad or senseless thinking. But the point is that, to Zarathushtra, what we call today religions where perceptions of Reality-God. Some where good others not so good. Most importantly they were Human Perceptions not Divine. Because to Zarathushtra God is the Most Knowing and we are ignorant and in need of knowledge. So from ignorance we try to discover what God is like, and created Perceptions of what He is like Further more, in Ziism God has given man tools which can be used to discern Him: A criitical thinking mind, insight and a conscience. Then He also 'speaks' that is communicates with us both to our consciences and minds through Seraosha the Voice of God . This Voice if God is present both in nature and some parts of men{s religious thought those perts that are in Harmony with His Person which is All Loving Wise and Just Zarathushtra wants us to e exercise our free wills to choose God and follow His Eternal Law or Asha. In other words to follow the Hukman of God's will is to an Ashavan or Asha Lover to be in harmony with God by choosing to act, speak and think according to His Eternal Law. Now if we but apply this principle to examining why Religions are so divergent from one another, we would quicklyrealize that we are dealing with the theological views of men . The On and Only religion is Gods relligion and it can be resumed as to be in under the Command or God's will, willingly surrendering our will to His And, not only because He is God but because He is all the things we know he is like: True, Wonderful, Loving, Benevolent, All Good, etc, etc. Zarathushtra's answer to whether the meaning and nature of Allah, or any other name of God, is the same in different religions would be YES and NO. If the theology of the Religion is in the Hukam of His will, the answer is YES. If it is not, then the answer is NO! [/QUOTE]
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Allah And Parbrahm Are One And The Same
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