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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="Tejwant Singh" data-source="post: 123111" data-attributes="member: 138"><p>Taranjeet Singh ji,</p><p></p><p>Guru Fateh.</p><p></p><p>Thanks for the responses.</p><p></p><p>I want to apologise from the off set that I quite did not understand what you mean in them. It is my own inability.</p><p></p><p> I am not very good at understanding abstract things. For me they are "utopically intangible" if I may use the term especially when things are required in a direct and clear manner, meaning that understanding of Gurbani in simple terms should take precedent so we can use it in our daily lives. This can only happen once it is put into prose in the simplest of forms so anyone can grasp the message and make it his/her own part.</p><p></p><p>My questions were based on your following statement:</p><p></p><p> Allow me to elaborate what I was trying to ask. As Divine Order is the Hukam of Ik Ong Kaar, then there can not be any intervention much less acceptance.</p><p></p><p> When you use the term<strong>"</strong> <strong>As a concluding remark human intervention in the Divine Order is not accepted in Sikh philosophy or for that matter in any philosophy",</strong> it gives the inference as if someone has tried to intervene in the Hukam of Ik Ong Kaar.</p><p></p><p>Is that so? If that is the reason, can you share with us who and how is it possible to intervene in the Hukam?</p><p></p><p>Now, let's try to see the other side of the coin a bit.</p><p></p><p>We now know that the Dinosaurs and many species were destroyed by the asteroid, which we can call Hukam.</p><p></p><p><a href="http://www.nydailynews.com/news/world/2010/03/05/2010-03-05_mystery_solved_giant_asteroid_killed_the_dinosaurs_say_scientists.html" target="_blank">Mystery solved! Giant asteroid killed the dinosaurs, say scientists</a></p><p></p><p>Today, if the same thing takes place, we will come to know many many years in advance and we will find the way to destroy the asteroid before it destroys us.</p><p></p><p>Is this intervening in the Hukam in your opinion?</p><p></p><p>If we do not do anything knowingly and are very aware that this will destroy us, can we consider doing nothing to avoid this a Hukam as well?</p><p></p><p>The same can be said for the diseases, miseries and other calamities that can be foreseen.</p><p></p><p>Secondly,you have also posted many verses from SGGS, our only Guru, to prove/express/elaborate your points in responses to my questions.</p><p></p><p>I would like to request one thing so this interesting interaction can be a wonderful learning experience for all of us who visit and contribute to this forum.</p><p></p><p>Please elaborate one Shabad at a time in your own words ( even if you copy and paste the literal translation from the net) and share with us how this message affects you as a person and is related to your response, especially keeping the RAHAO- the central idea in mind.</p><p></p><p>You may do one Shabad for each post as for a Sikh learning is a life long experience. This will allow others to pitch in with their own understanding of the same.</p><p></p><p>This will solve the problem of being from the abstract to something concrete that one can use as tools in one's own life. </p><p></p><p>What do you think?</p><p></p><p>Regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 123111, member: 138"] Taranjeet Singh ji, Guru Fateh. Thanks for the responses. I want to apologise from the off set that I quite did not understand what you mean in them. It is my own inability. I am not very good at understanding abstract things. For me they are "utopically intangible" if I may use the term especially when things are required in a direct and clear manner, meaning that understanding of Gurbani in simple terms should take precedent so we can use it in our daily lives. This can only happen once it is put into prose in the simplest of forms so anyone can grasp the message and make it his/her own part. My questions were based on your following statement: Allow me to elaborate what I was trying to ask. As Divine Order is the Hukam of Ik Ong Kaar, then there can not be any intervention much less acceptance. When you use the term[B]"[/B] [B]As a concluding remark human intervention in the Divine Order is not accepted in Sikh philosophy or for that matter in any philosophy",[/B] it gives the inference as if someone has tried to intervene in the Hukam of Ik Ong Kaar. Is that so? If that is the reason, can you share with us who and how is it possible to intervene in the Hukam? Now, let's try to see the other side of the coin a bit. We now know that the Dinosaurs and many species were destroyed by the asteroid, which we can call Hukam. [URL="http://www.nydailynews.com/news/world/2010/03/05/2010-03-05_mystery_solved_giant_asteroid_killed_the_dinosaurs_say_scientists.html"]Mystery solved! Giant asteroid killed the dinosaurs, say scientists[/URL] Today, if the same thing takes place, we will come to know many many years in advance and we will find the way to destroy the asteroid before it destroys us. Is this intervening in the Hukam in your opinion? If we do not do anything knowingly and are very aware that this will destroy us, can we consider doing nothing to avoid this a Hukam as well? The same can be said for the diseases, miseries and other calamities that can be foreseen. Secondly,you have also posted many verses from SGGS, our only Guru, to prove/express/elaborate your points in responses to my questions. I would like to request one thing so this interesting interaction can be a wonderful learning experience for all of us who visit and contribute to this forum. Please elaborate one Shabad at a time in your own words ( even if you copy and paste the literal translation from the net) and share with us how this message affects you as a person and is related to your response, especially keeping the RAHAO- the central idea in mind. You may do one Shabad for each post as for a Sikh learning is a life long experience. This will allow others to pitch in with their own understanding of the same. This will solve the problem of being from the abstract to something concrete that one can use as tools in one's own life. What do you think? Regards Tejwant Singh [/QUOTE]
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