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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: 111127" data-attributes="member: 35"><p>Aus Desi ji</p><p></p><p>I am not confused about anything in relation to this thread. On that point I am certain. So let me continue -- in so doing also touching on some recent statements by you, and also Tejwant ji and dalbirk ji.</p><p></p><p>1. No legitimate analogy can be made between clergy of other religions and granthis and paathis of Sikhism. On this matter forum member Tejwant ji is completely correct. Sikhism, by the design of Guru Nanak. and fast-forward a bit, also Guru Amar Das envisioned a panth in which each and every individual willingly assumed the responsibility of being a student of the Shabad of the Guru. To put it a different way, in Sikhism there are no intermediaries between a Sikh and the Guru, no one to filter the message. This is a fact which demonstrates how much trust our Gurus had that, according to the hukam of Akaal and Guru's kirpa, mercy, each one of us could "save" ourselves, cross the world ocean, by obtaining the Light of the Satguru. </p><p></p><p>Without this understanding, one does not understand Sikhism.</p><p></p><p>2. Monks in both Theraveda and Mahayana traditions, with Tibetan Buddhism being a branch of the Mahayana, submit to a lifetime of discipline that includes an ascetic way of life, poverty, formal study, and meditation. In addition they are "students" of the teachings of Buddha, and in time acquire significant expertise in their study of the Pali texts, and Vedic and Tantric scriptures as well. They may even acquire expertise in Sanskrit and Pali languages. Theirs is a lifetime endeavor. Over hundreds of years each branch within these two traditions has crafted impressive methods for the "formal" teaching of dharma and mastery of dogma. Of course there is wide variation in the ways and means for doing this, with Zen Buddhism being the most famous for its intuitive, experiential approach. </p><p></p><p>3. Within Buddhism there are some wider differences than my comments above may appear to describe. Here is where I am specifically referring to dalbirk ji's accurate statement regarding the status of women. In the Theraveda tradition, women cannot achieve mukhti. However, women must live lives of merit so that their deeds and misdeeds do not prevent the significant men in their lives from achieving mukhti. Theraveda is also the more scholastic and ascetic tradition, and monks and nuns in that tradition are celibate. Within some branches of Mahayana monks do marry, but only after a period of monastic life. They may decide to remain celibate in marriage, and adopt children.</p><p></p><p>Mahayana Buddhism came about as a break away from the Theraveda, in part as a reaction to the Theraveda position on mukhti. Mahayana means "the greater vehicle" because in Mahayana Buddhism all sentient beings are carried to mukhti. And women are capable of mukhti. And in Mahayana those who achieve a realized consciousness "delay" final liberation and reincarnate so that in each generation they will be able to teach more and more people how to live in dharma. Final liberation does not/will not occur until all sentient beings have been liberated.</p><p></p><p>I think we can safely infer that Buddhism has a more complex set of dogmatic teachings than Sikhism. There is no dogma within Sikhism, and we only need Sri Guru Granth Sahib Maharaj. Buddhism possesses a more formal and traditional structure for teaching than is found in Sikhism, and possesses a formal clergy to do that teaching. A possible exception in Sikhism would be the Nirmala and Udasis sects which are specialized orders of celibates, ascetics and, for the Nirmalas, scholars. We can also infer that mukhti is not so clearly within reach of each and every person within each and every generation in contrast to Sikhism. </p><p></p><p>Forgive any offense.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 111127, member: 35"] Aus Desi ji I am not confused about anything in relation to this thread. On that point I am certain. So let me continue -- in so doing also touching on some recent statements by you, and also Tejwant ji and dalbirk ji. 1. No legitimate analogy can be made between clergy of other religions and granthis and paathis of Sikhism. On this matter forum member Tejwant ji is completely correct. Sikhism, by the design of Guru Nanak. and fast-forward a bit, also Guru Amar Das envisioned a panth in which each and every individual willingly assumed the responsibility of being a student of the Shabad of the Guru. To put it a different way, in Sikhism there are no intermediaries between a Sikh and the Guru, no one to filter the message. This is a fact which demonstrates how much trust our Gurus had that, according to the hukam of Akaal and Guru's kirpa, mercy, each one of us could "save" ourselves, cross the world ocean, by obtaining the Light of the Satguru. Without this understanding, one does not understand Sikhism. 2. Monks in both Theraveda and Mahayana traditions, with Tibetan Buddhism being a branch of the Mahayana, submit to a lifetime of discipline that includes an ascetic way of life, poverty, formal study, and meditation. In addition they are "students" of the teachings of Buddha, and in time acquire significant expertise in their study of the Pali texts, and Vedic and Tantric scriptures as well. They may even acquire expertise in Sanskrit and Pali languages. Theirs is a lifetime endeavor. Over hundreds of years each branch within these two traditions has crafted impressive methods for the "formal" teaching of dharma and mastery of dogma. Of course there is wide variation in the ways and means for doing this, with Zen Buddhism being the most famous for its intuitive, experiential approach. 3. Within Buddhism there are some wider differences than my comments above may appear to describe. Here is where I am specifically referring to dalbirk ji's accurate statement regarding the status of women. In the Theraveda tradition, women cannot achieve mukhti. However, women must live lives of merit so that their deeds and misdeeds do not prevent the significant men in their lives from achieving mukhti. Theraveda is also the more scholastic and ascetic tradition, and monks and nuns in that tradition are celibate. Within some branches of Mahayana monks do marry, but only after a period of monastic life. They may decide to remain celibate in marriage, and adopt children. Mahayana Buddhism came about as a break away from the Theraveda, in part as a reaction to the Theraveda position on mukhti. Mahayana means "the greater vehicle" because in Mahayana Buddhism all sentient beings are carried to mukhti. And women are capable of mukhti. And in Mahayana those who achieve a realized consciousness "delay" final liberation and reincarnate so that in each generation they will be able to teach more and more people how to live in dharma. Final liberation does not/will not occur until all sentient beings have been liberated. I think we can safely infer that Buddhism has a more complex set of dogmatic teachings than Sikhism. There is no dogma within Sikhism, and we only need Sri Guru Granth Sahib Maharaj. Buddhism possesses a more formal and traditional structure for teaching than is found in Sikhism, and possesses a formal clergy to do that teaching. A possible exception in Sikhism would be the Nirmala and Udasis sects which are specialized orders of celibates, ascetics and, for the Nirmalas, scholars. We can also infer that mukhti is not so clearly within reach of each and every person within each and every generation in contrast to Sikhism. Forgive any offense. [/QUOTE]
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