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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="Rajs" data-source="post: 2580" data-attributes="member: 327"><p><span style="font-size: 12px">Neutral Singh,</span></p><p> </p><p> </p><p> </p><p><span style="font-size: 12px">Mark (70 A.D.), Matthew (80 A.D.), Luke (90 A.D.), and John (90-105 A.D.) known as the “the Gospels” were written by four different people at four different time for different group of people. For e.g. </span></p><p><span style="font-size: 12px">Gospel according to Mark was directed at Jewish people. </span></p><p> </p><p><span style="font-size: 12px">Gospel according to Matthew for Jewish Christian converts.</span></p><p> </p><p><span style="font-size: 12px">Gospel according to Luke was directed at Gentile believers.</span></p><p> </p><p><span style="font-size: 12px">Gospel according to John was an evangelical document directed at unbelievers.</span></p><p> </p><p> </p><p> </p><p><span style="font-size: 12px">Who or how many went to Jesus’ tomb is not the point of the scriptures but that, empty tomb was “witnessed”. The omission of names or mention of names is not contradictory but depends on the author’s purpose. For. e.g. Mark and John do not mention the birth of Jesus but Luke provides more detailed version of Jesus’ birth in comparison to Matthew. </span></p><p> </p><p> </p><p> </p><p><span style="font-size: 12px">The four gospels are not identical in details because the reason of their writing was different and they were directed at different audiences. Finally, Luke’s account that you seem to have missed (for whatever reason) clarifies what I am saying - “On the first day of the week, very early in the morning, the women took the spices they had prepared and went to the tomb.” (Luke 24:1) Who and how many went is not the purpose of writing the account but that there were witnesses. </span></p><p> </p><p> </p><p> </p><p><span style="font-size: 12px">In your case, perhaps, this can be further understood by account of Guru Nanak’s disappearance for three days. Follow along with me as I provide you with few of the various accounts of this incident as circulated among Sikhs:</span></p><p> </p><p> </p><p> </p><p><em><span style="font-family: 'Arial'">Early one morning accompanied by Mardana, Guru Nanak went to the river Bain for his bath. After plunging into the river, Guru Nanak did not surface and it was reported that he must have drowned. (<a href="http://www.sikhs.org/guru1.htm" target="_blank"><span style="color: #800080">http://www.sikhs.org/guru1.htm</span></a>)</span></em></p><p> </p><p> </p><p> </p><p><em><span style="font-family: 'Arial'">The Janamsakhis narrate that one morning, Guru Nanak went to bathe in the neighboring river called Baeen. While bathing he disappeared in water and remained as such for three days - Some writers say that after taking the bath in the river, he went to the nearby forest. (<span style="color: blue">http://www.searchsikhism.com/nanak1.html#_ftn6</span>)</span></em></p><p> </p><p> </p><p> </p><p><em><span style="color: black"><span style="font-family: 'Arial'">B</span></span></em><em><span style="font-family: 'Arial'">y all accounts, </span></em><strong><em><span style="font-family: 'Arial'">1496</span></em></strong><em><span style="font-family: 'Arial'"> was the year of his enlightenment when he started on his mission. (<span style="color: blue">http://www.sikh-history.com/sikhhist/gurus/nanak1.html</span>)</span></em></p><p> </p><p> </p><p> </p><p><em><span style="color: #333333"><span style="font-family: 'Arial'">It was in </span></span></em><strong><em><span style="color: #333333"><span style="font-family: 'Arial'">1499</span></span></em></strong><em><span style="color: #333333"><span style="font-family: 'Arial'"> that the day of destiny of ecstatic communion with God came. While taking his daily bath in the rivulet Bain that flows near Sultanpur. (<a href="http://allaboutsikhs.com/history/his0915.htm" target="_blank"><span style="color: #800080">http://allaboutsikhs.com/history/his0915.htm</span></a>)</span></span></em></p><p> </p><p> </p><p> </p><p><em><span style="font-family: 'Arial'">At the age of 38, in August </span></em><strong><em><span style="font-family: 'Arial'">1507</span></em></strong><em><span style="font-family: 'Arial'">, Guru Nanak Sahib heard God 's call to dedicate himself to the service of humanity after bathing in "Vain Nadi" (a small river) Near Sultanpur Lodhi. (<span style="color: blue">http://www.sgpc.net/gurus/gurunanak.asp</span>)</span></em></p><p> </p><p><em><span style="font-family: 'Arial'">One day after bathing Nanak disappeared in the forest</span></em><span style="font-family: 'Arial Unicode MS'">. (<span style="color: blue">http://www.sacred-texts.com/skh/tsr1/tsr106.htm</span>)</span></p><p> </p><p><span style="font-size: 12px">Now, would you be kind enough to clarify above-mentioned discrepancies and perhaps set the record straight as per Guru Granth Sahib? Or would you like to take an issue with the authors regarding the lack of consistency? Awaiting your explanation with great anticipation. </span></p><p> </p><p> </p><p> </p><p> </p><p> </p><p> </p><p><span style="font-size: 12px">Moving on, let’s look at John 10:30 and John 14:28.</span></p><p> </p><p> </p><p> </p><p><span style="font-size: 12px">Jesus’ statement “I and the Father are one.” (John 10:30) is directed at Jewish religious authorities, who questioned him; “How long will you keep us in suspense? If you are the Christ, tell us plainly.” (John 10:24) Jesus is telling them that He is the Christ, who they were expecting. Jesus, as Christ, is one with the Father – in Spirit, Character and Purpose. In other words, He is God because no human can be one in Spirit, Character and purpose with God. The Jews immediately understood this and “picked up stones to stone him.” (John 10:31)</span></p><p> </p><p> </p><p> </p><p><span style="font-size: 12px">Jesus’ statement “Father is greater than I” (John 14:28) is directed at the twelve disciples during one of his private discourse with them. The disciples, unlike Jewish authorities, had understood that Jesus was one with God in divine purpose but it was Jesus' human purpose they did not fully comprehend. Jesus is explaining that he is on earth in human body as God’s servant to carry out a mission – to die for the sins of the world and after that he has to return to God the Father and take up his divine nature once again which He relinquished as per God’s will. “After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven.” (Hebrews 1:3) So, it is in his human nature, though sinless, Jesus is lesser than God, the Father. </span></p><p> </p><p> </p><p> </p><p><span style="font-size: 12px">Jesus, the Son, and God, the Father, are “one” (equal) in divine nature and purpose. However, they are separate (unequal) in the sense that Jesus became human and identified himself with sinful nature of mankind. Therefore, Jesus in divine nature is same as God, but God is greater then Jesus, in human nature, though without sin.</span></p><p> </p><p> </p><p> </p><p><span style="font-size: 12px">Regards</span></p><p> </p><p><span style="font-family: 'Verdana'">Rajs</span></p></blockquote><p></p>
[QUOTE="Rajs, post: 2580, member: 327"] [size=3]Neutral Singh,[/size] [size=3]Mark (70 A.D.), Matthew (80 A.D.), Luke (90 A.D.), and John (90-105 A.D.) known as the “the Gospels” were written by four different people at four different time for different group of people. For e.g. [/size] [size=3]Gospel according to Mark was directed at Jewish people. [/size] [size=3]Gospel according to Matthew for Jewish Christian converts.[/size] [size=3]Gospel according to Luke was directed at Gentile believers.[/size] [size=3]Gospel according to John was an evangelical document directed at unbelievers.[/size] [size=3]Who or how many went to Jesus’ tomb is not the point of the scriptures but that, empty tomb was “witnessed”. The omission of names or mention of names is not contradictory but depends on the author’s purpose. For. e.g. Mark and John do not mention the birth of Jesus but Luke provides more detailed version of Jesus’ birth in comparison to Matthew. [/size] [size=3]The four gospels are not identical in details because the reason of their writing was different and they were directed at different audiences. Finally, Luke’s account that you seem to have missed (for whatever reason) clarifies what I am saying - “On the first day of the week, very early in the morning, the women took the spices they had prepared and went to the tomb.” (Luke 24:1) Who and how many went is not the purpose of writing the account but that there were witnesses. [/size] [size=3]In your case, perhaps, this can be further understood by account of Guru Nanak’s disappearance for three days. Follow along with me as I provide you with few of the various accounts of this incident as circulated among Sikhs:[/size] [i][font=Arial]Early one morning accompanied by Mardana, Guru Nanak went to the river Bain for his bath. After plunging into the river, Guru Nanak did not surface and it was reported that he must have drowned. ([url="http://www.sikhs.org/guru1.htm"][color=#800080]http://www.sikhs.org/guru1.htm[/color][/url])[/font][/i] [i][font=Arial]The Janamsakhis narrate that one morning, Guru Nanak went to bathe in the neighboring river called Baeen. While bathing he disappeared in water and remained as such for three days - Some writers say that after taking the bath in the river, he went to the nearby forest. ([color=blue]http://www.searchsikhism.com/nanak1.html#_ftn6[/color])[/font][/i] [i][color=black][font=Arial]B[/font][/color][/i][i][font=Arial]y all accounts, [/font][/i][b][i][font=Arial]1496[/font][/i][/b][i][font=Arial] was the year of his enlightenment when he started on his mission. ([color=blue]http://www.sikh-history.com/sikhhist/gurus/nanak1.html[/color])[/font][/i] [i][color=#333333][font=Arial]It was in [/font][/color][/i][b][i][color=#333333][font=Arial]1499[/font][/color][/i][/b][i][color=#333333][font=Arial] that the day of destiny of ecstatic communion with God came. While taking his daily bath in the rivulet Bain that flows near Sultanpur. ([url="http://allaboutsikhs.com/history/his0915.htm"][color=#800080]http://allaboutsikhs.com/history/his0915.htm[/color][/url])[/font][/color][/i] [i][font=Arial]At the age of 38, in August [/font][/i][b][i][font=Arial]1507[/font][/i][/b][i][font=Arial], Guru Nanak Sahib heard God 's call to dedicate himself to the service of humanity after bathing in "Vain Nadi" (a small river) Near Sultanpur Lodhi. ([color=blue]http://www.sgpc.net/gurus/gurunanak.asp[/color])[/font][/i] [i][font=Arial]One day after bathing Nanak disappeared in the forest[/font][/i][font=Arial Unicode MS]. ([color=blue]http://www.sacred-texts.com/skh/tsr1/tsr106.htm[/color])[/font] [size=3]Now, would you be kind enough to clarify above-mentioned discrepancies and perhaps set the record straight as per Guru Granth Sahib? Or would you like to take an issue with the authors regarding the lack of consistency? Awaiting your explanation with great anticipation. [/size] [size=3]Moving on, let’s look at John 10:30 and John 14:28.[/size] [size=3]Jesus’ statement “I and the Father are one.” (John 10:30) is directed at Jewish religious authorities, who questioned him; “How long will you keep us in suspense? If you are the Christ, tell us plainly.” (John 10:24) Jesus is telling them that He is the Christ, who they were expecting. Jesus, as Christ, is one with the Father – in Spirit, Character and Purpose. In other words, He is God because no human can be one in Spirit, Character and purpose with God. The Jews immediately understood this and “picked up stones to stone him.” (John 10:31)[/size] [size=3]Jesus’ statement “Father is greater than I” (John 14:28) is directed at the twelve disciples during one of his private discourse with them. The disciples, unlike Jewish authorities, had understood that Jesus was one with God in divine purpose but it was Jesus' human purpose they did not fully comprehend. Jesus is explaining that he is on earth in human body as God’s servant to carry out a mission – to die for the sins of the world and after that he has to return to God the Father and take up his divine nature once again which He relinquished as per God’s will. “After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven.” (Hebrews 1:3) So, it is in his human nature, though sinless, Jesus is lesser than God, the Father. [/size] [size=3]Jesus, the Son, and God, the Father, are “one” (equal) in divine nature and purpose. However, they are separate (unequal) in the sense that Jesus became human and identified himself with sinful nature of mankind. Therefore, Jesus in divine nature is same as God, but God is greater then Jesus, in human nature, though without sin.[/size] [size=3]Regards[/size] [font=Verdana]Rajs[/font] [/QUOTE]
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