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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: 141591" data-attributes="member: 14400"><p>Dear Navdeep</p><p>You ask questions fairly, and I'd like to answer a question which is fairly put. In order to answer the question to the best of my ability, I'm going to invite you to a philosophical paradigim.</p><p>According to the Western school of thought, it is held that our most familiar ideas about ourselves are rooted in the traditional view that, there is a radical difference between ourselves and the world of natural objects and forces that we inhabit. We have of course always thought of our selves as partly natural: our <strong>bodies </strong>have always been supposed to belong entirely to the natural world, and sublect to natural laws. Traditionally, however, we ahve always thought of ourselves as of dual nature, with one part - the important part, <strong>soul or atma'</strong> - transcending the natural world and quite different from it. It is to this part that our thoughts, desires, decisions and actions have traditionally been attributed to. </p><p>Using this dichotomy of a human being and interpreting through Sikh Philosophy, we can see that the important component is "karma". If we were to accept the laws of karma then what must flow as a result, is the fact that, I am a Sikh by virtue of being born to my parents, who are Sikhs and I must therefore ordain to the dictates and commands enshrined within Sri Guru Granth Sahig Ji and use my <strong>intellect</strong> to walk on the path of "<strong>truth</strong>" in this physical world and keep my spiritual awareness attuned to the "nam" of the house Guru Nanak Dev Ji. All honour, faithfulness, etc...will always remain in place.</p><p><span style="font-family: 'Tms Rmn'"><span style="font-family: 'Verdana'">Sikhism, in my opinion is </span><span style="font-family: 'Verdana'">a philosophy, a way of life and the religion element is only insofar to </span><span style="font-family: 'Verdana'">express the institutional value. </span></span> Our Guru's practiced what they preached, shaping it in such a way so as to co-exist in this present day society. To remember work, charity and nam simran is enough to cross the ocean of life and sustain faith.</p><p>Let the heart accept that it is by the grace of God that one is born a human and not an animal and that too a Sikh. Let the senses be controlled by the mind and the mind by reason and let the reason be to walk on the path of truth, both intellect and heart will be in complete harmony with Akal Purakh.</p><p> </p><p>More later perhaps.....</p><p> </p><p>Brgds</p></blockquote><p></p>
[QUOTE="Original, post: 141591, member: 14400"] Dear Navdeep You ask questions fairly, and I'd like to answer a question which is fairly put. In order to answer the question to the best of my ability, I'm going to invite you to a philosophical paradigim. According to the Western school of thought, it is held that our most familiar ideas about ourselves are rooted in the traditional view that, there is a radical difference between ourselves and the world of natural objects and forces that we inhabit. We have of course always thought of our selves as partly natural: our [B]bodies [/B]have always been supposed to belong entirely to the natural world, and sublect to natural laws. Traditionally, however, we ahve always thought of ourselves as of dual nature, with one part - the important part, [B]soul or atma'[/B] - transcending the natural world and quite different from it. It is to this part that our thoughts, desires, decisions and actions have traditionally been attributed to. Using this dichotomy of a human being and interpreting through Sikh Philosophy, we can see that the important component is "karma". If we were to accept the laws of karma then what must flow as a result, is the fact that, I am a Sikh by virtue of being born to my parents, who are Sikhs and I must therefore ordain to the dictates and commands enshrined within Sri Guru Granth Sahig Ji and use my [B]intellect[/B] to walk on the path of "[B]truth[/B]" in this physical world and keep my spiritual awareness attuned to the "nam" of the house Guru Nanak Dev Ji. All honour, faithfulness, etc...will always remain in place. [FONT=Tms Rmn][FONT=Verdana]Sikhism, in my opinion is [/FONT][FONT=Verdana]a philosophy, a way of life and the religion element is only insofar to [/FONT][FONT=Verdana]express the institutional value. [/FONT][/FONT] Our Guru's practiced what they preached, shaping it in such a way so as to co-exist in this present day society. To remember work, charity and nam simran is enough to cross the ocean of life and sustain faith. Let the heart accept that it is by the grace of God that one is born a human and not an animal and that too a Sikh. Let the senses be controlled by the mind and the mind by reason and let the reason be to walk on the path of truth, both intellect and heart will be in complete harmony with Akal Purakh. More later perhaps..... Brgds [/QUOTE]
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