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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="BhagatSingh" data-source="post: 71413" data-attributes="member: 2610"><p><span style="color: darkorange">I found some translations of Charitropakiyan. </span><a href="http://srec.gurmat.info/" target="_blank"><span style="color: darkorange">http://srec.gurmat.info/</span></a><span style="color: darkorange"> just scroll down.</span> </p><p><strong><em>Chritar 325</em></strong></p><p> </p><p><em>Raja Sultan Sain had a daughter, who was very beautiful as well as passionate. She sent her maid servant to ask a handsome prince to come to her. On meeting the Prince, both sexually indulged to the extreme, then got married. As a result of the extreme sensual indulgence, the Prince got totally exhauted. The Princess then began looking for another man to satisfy her lust. She thus developed adulterous relations with other men. Again she developed relations with a man, who would use intoxicants like opium and wine, and indulged in sexual spree in excess. Her husband came there and saw his wife was adulterous. The wife tactfully killed her husband. Then she got her friend to hide himself in a room. She then began crying that some one had killed her husband. The King, her father, came there. The king was told that her husband had died without cause. She posed herself a faithful wife. She said that she would pray to Shiva for restoring life to him, failing which she would burn herself with him. She then tactfully buried her dead husband in a pit, and took all people to another house where her friend was hid. She deceived all, and appeared before all from the room, where her friend was hiding, stating that as a result of her prayers, Shiva revived her husband in a better form, who was with her alive.</em> </p><p> </p><p> </p><p><span style="color: darkorange">Does this teach anything?? I don't think so. But apparently some people think it does.</span></p><p><span style="color: darkorange">I fail to see how the above gives me the moral below, which was provided by the site. Now why would they need to provide a moral when the person reading the passage should be able to come up with their own. I am not saying that the two aren't related in any way. What I am saying is that by reading the above how does one come to the moral below??!!?</span> <strong><img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite5" alt=":confused:" title="Confused :confused:" loading="lazy" data-shortname=":confused:" /></strong></p><p> </p><p><strong><em>Moral</em></strong></p><p> </p><p><em>The immoral indulgence of the youth, both sons and daughters, without a formal marriage, is a sin. It is stated that this relationship was regularized and both got married. Then they indulged in sexual practices in excess to the extreme, thus husband got exhausted, and the wife rejected him. She chose another man to satisfy her lust, and killed her husband, deceived every one that her husband got revived to life by Shiva, who was actually her new lover. It is parental duty to keep a watch over the activities of their children and give proper religious guidance to them. Both men and women stoop to lowest level of character to satisfy their lust.</em></p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 71413, member: 2610"] [COLOR=darkorange]I found some translations of Charitropakiyan. [/COLOR][URL="http://srec.gurmat.info/"][COLOR=darkorange]http://srec.gurmat.info/[/COLOR][/URL][COLOR=darkorange] just scroll down.[/COLOR] [B][I]Chritar 325[/I][/B] [I]Raja Sultan Sain had a daughter, who was very beautiful as well as passionate. She sent her maid servant to ask a handsome prince to come to her. On meeting the Prince, both sexually indulged to the extreme, then got married. As a result of the extreme sensual indulgence, the Prince got totally exhauted. The Princess then began looking for another man to satisfy her lust. She thus developed adulterous relations with other men. Again she developed relations with a man, who would use intoxicants like opium and wine, and indulged in sexual spree in excess. Her husband came there and saw his wife was adulterous. The wife tactfully killed her husband. Then she got her friend to hide himself in a room. She then began crying that some one had killed her husband. The King, her father, came there. The king was told that her husband had died without cause. She posed herself a faithful wife. She said that she would pray to Shiva for restoring life to him, failing which she would burn herself with him. She then tactfully buried her dead husband in a pit, and took all people to another house where her friend was hid. She deceived all, and appeared before all from the room, where her friend was hiding, stating that as a result of her prayers, Shiva revived her husband in a better form, who was with her alive.[/I] [COLOR=darkorange]Does this teach anything?? I don't think so. But apparently some people think it does.[/COLOR] [COLOR=darkorange]I fail to see how the above gives me the moral below, which was provided by the site. Now why would they need to provide a moral when the person reading the passage should be able to come up with their own. I am not saying that the two aren't related in any way. What I am saying is that by reading the above how does one come to the moral below??!!?[/COLOR] [B]:confused:[/B] [B][I]Moral[/I][/B] [I]The immoral indulgence of the youth, both sons and daughters, without a formal marriage, is a sin. It is stated that this relationship was regularized and both got married. Then they indulged in sexual practices in excess to the extreme, thus husband got exhausted, and the wife rejected him. She chose another man to satisfy her lust, and killed her husband, deceived every one that her husband got revived to life by Shiva, who was actually her new lover. It is parental duty to keep a watch over the activities of their children and give proper religious guidance to them. Both men and women stoop to lowest level of character to satisfy their lust.[/I] [/QUOTE]
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