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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="Sherdil" data-source="post: 196162" data-attributes="member: 20261"><p>This post is a perfect example of how the Sikh Gurus have taken terminology from Hindu beliefs and applied them in a new context.</p><p></p><p>Here is how I feel Sikh Philosophy differs from what Satyaban has written:</p><p></p><p>1) Gurbani says that our destiny (lekha) has already been written. It cannot be changed. Whatever happens is the only thing that could have happened. </p><p></p><p>2) Karma is a system of action and reaction, by which we fulfill our destiny (lekha). "Aapeh beejh, aapeh hi khao. Nanak, Hukmi aavo jaho". You reap what you sow. By His command, we come and go. </p><p></p><p>3) It is the illusion of Maya that makes one believe they have free will. "Hukmae andar sabh koh, bahaar Hukam nah koi". Everything falls under His control. Nothing is outside of it. </p><p></p><p>This shabadh is by Guru Nanak dev ji, on pannaa 7:</p><p></p><p>aakhan jor chupai neh jor ||</p><p>jor n ma(n)gan dhaen n jor ||</p><p>jor n jeevan maran neh jor ||</p><p>jor n raaj maal man sor ||</p><p>jor n surathee giaan veechaar ||</p><p>jor n jugathee shhuttai sa(n)saar ||</p><p>jis hathh jor kar vaekhai soe ||</p><p>naanak outham neech n koe ||33||</p><p></p><p>No power to speak, no power to keep silent.</p><p>No power to beg, no power to give.</p><p>No power to live, no power to die.</p><p>No power to rule, with wealth and occult mental powers.</p><p>No power to gain intuitive understanding, spiritual wisdom and meditation.</p><p>No power to find the way to escape from the world.</p><p>He alone has the Power in His Hands. He watches over all.</p><p>O Nanak, no one is high or low. ||33||</p><p></p><p>To put this into Hindu terminology: The atman (consciousness) is part of the Supreme Brahman (Ik Oankar). Whatever actions it does, is willed by the Supreme Brahman. They are one and the same. </p><p></p><p>5) Satyaban has stated "The conquest of karma lies in intelligent action and dispassionate reaction".</p><p></p><p>In the Ramayana, Lord Rama's actions were fueled by passion. Yet he is considered to be a god by Hindus. </p><p></p><p>The Gurus believed that we had to act to eliminate suffering in this world. Action sometimes entails war and violence to remove tyranny. </p><p></p><p>If passionate action is taken to alleviate the suffering of others, then it is a selfless act. No karma accrued.</p></blockquote><p></p>
[QUOTE="Sherdil, post: 196162, member: 20261"] This post is a perfect example of how the Sikh Gurus have taken terminology from Hindu beliefs and applied them in a new context. Here is how I feel Sikh Philosophy differs from what Satyaban has written: 1) Gurbani says that our destiny (lekha) has already been written. It cannot be changed. Whatever happens is the only thing that could have happened. 2) Karma is a system of action and reaction, by which we fulfill our destiny (lekha). "Aapeh beejh, aapeh hi khao. Nanak, Hukmi aavo jaho". You reap what you sow. By His command, we come and go. 3) It is the illusion of Maya that makes one believe they have free will. "Hukmae andar sabh koh, bahaar Hukam nah koi". Everything falls under His control. Nothing is outside of it. This shabadh is by Guru Nanak dev ji, on pannaa 7: aakhan jor chupai neh jor || jor n ma(n)gan dhaen n jor || jor n jeevan maran neh jor || jor n raaj maal man sor || jor n surathee giaan veechaar || jor n jugathee shhuttai sa(n)saar || jis hathh jor kar vaekhai soe || naanak outham neech n koe ||33|| No power to speak, no power to keep silent. No power to beg, no power to give. No power to live, no power to die. No power to rule, with wealth and occult mental powers. No power to gain intuitive understanding, spiritual wisdom and meditation. No power to find the way to escape from the world. He alone has the Power in His Hands. He watches over all. O Nanak, no one is high or low. ||33|| To put this into Hindu terminology: The atman (consciousness) is part of the Supreme Brahman (Ik Oankar). Whatever actions it does, is willed by the Supreme Brahman. They are one and the same. 5) Satyaban has stated "The conquest of karma lies in intelligent action and dispassionate reaction". In the Ramayana, Lord Rama's actions were fueled by passion. Yet he is considered to be a god by Hindus. The Gurus believed that we had to act to eliminate suffering in this world. Action sometimes entails war and violence to remove tyranny. If passionate action is taken to alleviate the suffering of others, then it is a selfless act. No karma accrued. [/QUOTE]
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