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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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Discussions
Hard Talk
Bachittar Natak
Dasam Granth And The 'Bani' Recited In Khande Di Pahul
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<blockquote data-quote="BhagatSingh" data-source="post: 175214" data-attributes="member: 2610"><p>I am of the opinion that we learn very little about the material when discussing the authenticity of it. Studying the material and studying the authenticity, lead to very different discussions. Many historians question Socrates' existence but to study his philosophy you will have to set that question aside and just read and contemplate his philosophy. Dasam Granth maybe a similar example for members here. We ought to look at the philosophy and imagery and study it, and perhaps even make comparisons with Sri Guru Granth Sahib Ji where necessary. </p><p></p><p>For example, the Hari of Sri Guru Granth Sahib Ji is the protective figure, the Gopal/Herder, who protects his devotees,e.g. assuming the form of Narsingh to protect Prahalad. He sets an example to follow as Sri Ram, the Purushotam, superior man. He holds the delicate lotus and is wearing a garland of flowers. </p><p></p><p>The Mahakal of Dasam Granth is a scary figure who will destroy evil. He assumes scary forms, with weapons, wearing garland made of skulls and body parts. Also the focus shifts to the feminine, Devi, in Dasam Granth, where her exploits are described in detail using powerful metaphors like "The Demons were struck by her like towering minarets struck by lightning". This is one of my favourite from Chandi Di Vaar:</p><p>Subtle differences, but they lead to different emotions. Gruesome descriptions of a deity and his/her acts, lead to Bir Ras, which is mix of anger, andrenaline, rush, etc. Whereas, peaceful depictions lead to well.. peace, Sant Ras. This argument cannot be dismissed.</p><p></p><p>The sakhi of Guru Gobind Singh ji in Naina Devi and the historical artifacts like Ashtbhuja, and the rituals of weapon worship, are a strong support in favour of Guru Sahib being the writer of at least part of the book. Today we bow in front of weapons and Guru Granth Sahib. This comes from Guru Gobind Singh ji himself.</p><p></p><p>The fact that so many Sikhs and especially Nihangs revere the text (to the point where they give GGS and DG equal authority) lead me to conclude that these writings are to be studied if we want to study Sikhism because they resonate with the warrior-monks. They teach us something about Sikhism that cannot be learnt from an older text like Sri Guru Granth Sahib Ji.</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 175214, member: 2610"] I am of the opinion that we learn very little about the material when discussing the authenticity of it. Studying the material and studying the authenticity, lead to very different discussions. Many historians question Socrates' existence but to study his philosophy you will have to set that question aside and just read and contemplate his philosophy. Dasam Granth maybe a similar example for members here. We ought to look at the philosophy and imagery and study it, and perhaps even make comparisons with Sri Guru Granth Sahib Ji where necessary. For example, the Hari of Sri Guru Granth Sahib Ji is the protective figure, the Gopal/Herder, who protects his devotees,e.g. assuming the form of Narsingh to protect Prahalad. He sets an example to follow as Sri Ram, the Purushotam, superior man. He holds the delicate lotus and is wearing a garland of flowers. The Mahakal of Dasam Granth is a scary figure who will destroy evil. He assumes scary forms, with weapons, wearing garland made of skulls and body parts. Also the focus shifts to the feminine, Devi, in Dasam Granth, where her exploits are described in detail using powerful metaphors like "The Demons were struck by her like towering minarets struck by lightning". This is one of my favourite from Chandi Di Vaar: Subtle differences, but they lead to different emotions. Gruesome descriptions of a deity and his/her acts, lead to Bir Ras, which is mix of anger, andrenaline, rush, etc. Whereas, peaceful depictions lead to well.. peace, Sant Ras. This argument cannot be dismissed. The sakhi of Guru Gobind Singh ji in Naina Devi and the historical artifacts like Ashtbhuja, and the rituals of weapon worship, are a strong support in favour of Guru Sahib being the writer of at least part of the book. Today we bow in front of weapons and Guru Granth Sahib. This comes from Guru Gobind Singh ji himself. The fact that so many Sikhs and especially Nihangs revere the text (to the point where they give GGS and DG equal authority) lead me to conclude that these writings are to be studied if we want to study Sikhism because they resonate with the warrior-monks. They teach us something about Sikhism that cannot be learnt from an older text like Sri Guru Granth Sahib Ji. [/QUOTE]
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Hard Talk
Bachittar Natak
Dasam Granth And The 'Bani' Recited In Khande Di Pahul
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