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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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Interfaith Dialogues
Amonism or atonism or cult of Amon, the ancient Egyptian religion: Reviving the ancient Egyptian religion
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<blockquote data-quote="adian808" data-source="post: 224779" data-attributes="member: 26162"><p><strong>Thoth/Hermes vizir of Amon according to ancient egyptians is also vizir of Allah according to muslim thinkers meaning Amon is Allah </strong></p><p>Hermeticism in Islam Islam elevated Hermes from the rank of god to that of prophet. According to the Kitāb al-Ulūf of Abū Ma'shar, there were, in fact, three Hermes: the first, assimilated to Idris and Enoch, lived in Egypt before the flood, built the pyramids and recorded his teachings in writing in order to preserve them from the flood; the second, nicknamed al-Bābilī, lived in Babylon after the flood, as well as the third, who lived in Egypt. It was Hermes-Idris who was considered by many Muslims as a true prophet, even though he did not provide a sacred book; and it was through him that Greek thought began to infiltrate into Muslim thought. Hermeticism was, in fact, cultivated by the Sabeans of Harran, who, threatened with extermination as pagans, tried, but in vain, to have their religion admitted to the number of officially tolerated monotheistic cults, through prophetism. of Hermes-Idris, to whom they traced their ancestry</p><p>. They produced books whose contents, they claimed, had been revealed by Hermes, such as the Risālat fī 'n-nafs ("Letter on the Soul"); and one of their doctors, Thābit ibn Qurra, wrote in Syriac the Institutions of Hermes, now lost, which he translated into Arabic. Hermeticism penetrated first – and above all – into Shi'ite circles, because, as Henry Corbin observed, the prophetology of Shi'ism admits the prophetic category to which Hermes belongs, while its gnoseology "provides for the mode of knowledge common to the simple nabīs prior to Islam (such as Hermes), to the Imāms and to the awliyā in general during the cycle of walāyat succeeding the cycle of legislative prophecy.</p><p></p><p> On the other hand, as Louis Massignon noted, the hermetic thesis according to which the divine essence can, thanks to prayers, be forced to “unmerge” itself into an idol or a saint, and the doctrine of the ascension of the spirit in the heavens, dispensing with belief in the descent of an angel bringing the revealed Book to the prophet, prevented Hermeticism from obtaining the support of Sunni Islam. Some thinkers such as as-Suhrawardī or Ibn Sab‘īn explicitly claimed to be Hermes; and al-Kindi would have admired, according to his disciple as-Sarakhsī, what the Trismegistus had said on the subject of the ineffable divine transcendence, judging that a Muslim like him could not have expressed it better. Many Hermetic treatises were translated into Arabic and new apocrypha created. </p><p></p><p>In his Fihrist (“Catalogue”), Ibn an-Nadīm lists twenty-two titles, including five on astrology, four on talismanic art and thirteen on alchemy. Some have come down to us in their entirety, such as the Kitāb al-Malāṭīs and the Kitāb al-Isṭamākhīs, or in fragments, such as the Kitāb al-Isṭamāṭīs. These three treatises were used, along with other hermetic works, by the pseudo-Majrīṭī in his Ghāyat al-ḥakīm fī 's-siḥr ("The Aim of the Sages in Magic"</p></blockquote><p></p>
[QUOTE="adian808, post: 224779, member: 26162"] [B]Thoth/Hermes vizir of Amon according to ancient egyptians is also vizir of Allah according to muslim thinkers meaning Amon is Allah [/B] Hermeticism in Islam Islam elevated Hermes from the rank of god to that of prophet. According to the Kitāb al-Ulūf of Abū Ma'shar, there were, in fact, three Hermes: the first, assimilated to Idris and Enoch, lived in Egypt before the flood, built the pyramids and recorded his teachings in writing in order to preserve them from the flood; the second, nicknamed al-Bābilī, lived in Babylon after the flood, as well as the third, who lived in Egypt. It was Hermes-Idris who was considered by many Muslims as a true prophet, even though he did not provide a sacred book; and it was through him that Greek thought began to infiltrate into Muslim thought. Hermeticism was, in fact, cultivated by the Sabeans of Harran, who, threatened with extermination as pagans, tried, but in vain, to have their religion admitted to the number of officially tolerated monotheistic cults, through prophetism. of Hermes-Idris, to whom they traced their ancestry . They produced books whose contents, they claimed, had been revealed by Hermes, such as the Risālat fī 'n-nafs ("Letter on the Soul"); and one of their doctors, Thābit ibn Qurra, wrote in Syriac the Institutions of Hermes, now lost, which he translated into Arabic. Hermeticism penetrated first – and above all – into Shi'ite circles, because, as Henry Corbin observed, the prophetology of Shi'ism admits the prophetic category to which Hermes belongs, while its gnoseology "provides for the mode of knowledge common to the simple nabīs prior to Islam (such as Hermes), to the Imāms and to the awliyā in general during the cycle of walāyat succeeding the cycle of legislative prophecy. On the other hand, as Louis Massignon noted, the hermetic thesis according to which the divine essence can, thanks to prayers, be forced to “unmerge” itself into an idol or a saint, and the doctrine of the ascension of the spirit in the heavens, dispensing with belief in the descent of an angel bringing the revealed Book to the prophet, prevented Hermeticism from obtaining the support of Sunni Islam. Some thinkers such as as-Suhrawardī or Ibn Sab‘īn explicitly claimed to be Hermes; and al-Kindi would have admired, according to his disciple as-Sarakhsī, what the Trismegistus had said on the subject of the ineffable divine transcendence, judging that a Muslim like him could not have expressed it better. Many Hermetic treatises were translated into Arabic and new apocrypha created. In his Fihrist (“Catalogue”), Ibn an-Nadīm lists twenty-two titles, including five on astrology, four on talismanic art and thirteen on alchemy. Some have come down to us in their entirety, such as the Kitāb al-Malāṭīs and the Kitāb al-Isṭamākhīs, or in fragments, such as the Kitāb al-Isṭamāṭīs. These three treatises were used, along with other hermetic works, by the pseudo-Majrīṭī in his Ghāyat al-ḥakīm fī 's-siḥr ("The Aim of the Sages in Magic" [/QUOTE]
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Amonism or atonism or cult of Amon, the ancient Egyptian religion: Reviving the ancient Egyptian religion
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