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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="Harjas Kaur Khalsa" data-source="post: 74679" data-attributes="member: 2125"><p><span style="color: black">Are you saying that brahmgyani Bhai Gurdas Ji's var explaning of Gurmantra is "overcooked glamorization?" </span><span style="color: black">I wouldn't dismiss Bhai Gurdas Ji's teaching on Vaheguru Gurmantra with that kind of trivialization. Certainly he's not in the same category as the scholar who explained the root meaning of Khalsa. I don't really think Bhai Gurdas Ji is debatable. He was after all, the person who scribed the Adi Granth from Guru Ji's own lips. He should know what Guru Ji meant since he could ask him directly as he was writing it down. It's we who after hundreds of years try to come between these original explanations and invent new ones.</span></p><p> </p><p><span style="color: black">As any explanation of the words "Sikh" or "Khalsa" there are a lot of modern political trappings we put on them. A Sikh is a disciple, a seeker, someone commited to the Sikh religion. It embodies the quality of seeking as well as represents the committed body of religious Sikhs. Khalsa is the quality of becoming free, as well as those who Guru has chosen for liberation, as well as those who have taken Sikh baptism, as well as free independant sant-sipahis who bow down to none save Guru, as well as the corporate body of the Khalsa Panth. In fact the Khalsa as a Panthic entity even form Guruji's own saroop.</span></p><p> </p><p><span style="color: darkslategray"><em>Or are you implying that the corporate entity of the Khalsa Panth is not composed of individual Sikhs capable of achieving mukti? It seems the root use of the word is composed of a basic concept applied in different ways. Is it so altogether unrelated as to defy analogy and relationship?</em></span></p><p> </p><p></p><p><span style="color: black">Since the primary objective of Guru is to free souls of this world from bondage to Maya. It would seem your rendering of "bindings of a political institution" is quite creative. If Guru can't even make His own Khalsa free, that would be silly. It seems the Gurbani is fully alive. It is like past, present and future. Gurbani tells us the Akal Purakh is inside us. Yet we only see our human forms and not this timelss presence within. We don't even see the evolution of mukti in the making. Even theoretical physics teaches us that reality is something beyond time and space. We are limited by our human experience to perceive concepts like time. But in reality, there is no time. So the acorn is already the oak tree in another dimension of reality.</span></p><p> </p><p><span style="color: black">An individual Khalsa is not the Khalsa Panth. And the Khalsa Panth is not any individual Khalsa. Yet, the Khalsa Panth is clearly composed of individuals who are Khalsa. Just as the individual drop of water is composed of everything the ocean is, yet it is not itself the ocean. But when the drop merges into the ocean, there is no more drop. there is only ocean. You see no relationship here? These are completely unrelated words and concepts?</span></p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 74679, member: 2125"] [COLOR=black]Are you saying that brahmgyani Bhai Gurdas Ji's var explaning of Gurmantra is "overcooked glamorization?" [/COLOR][COLOR=black]I wouldn't dismiss Bhai Gurdas Ji's teaching on Vaheguru Gurmantra with that kind of trivialization. Certainly he's not in the same category as the scholar who explained the root meaning of Khalsa. I don't really think Bhai Gurdas Ji is debatable. He was after all, the person who scribed the Adi Granth from Guru Ji's own lips. He should know what Guru Ji meant since he could ask him directly as he was writing it down. It's we who after hundreds of years try to come between these original explanations and invent new ones.[/COLOR] [COLOR=black]As any explanation of the words "Sikh" or "Khalsa" there are a lot of modern political trappings we put on them. A Sikh is a disciple, a seeker, someone commited to the Sikh religion. It embodies the quality of seeking as well as represents the committed body of religious Sikhs. Khalsa is the quality of becoming free, as well as those who Guru has chosen for liberation, as well as those who have taken Sikh baptism, as well as free independant sant-sipahis who bow down to none save Guru, as well as the corporate body of the Khalsa Panth. In fact the Khalsa as a Panthic entity even form Guruji's own saroop.[/COLOR] [COLOR=darkslategray][I]Or are you implying that the corporate entity of the Khalsa Panth is not composed of individual Sikhs capable of achieving mukti? It seems the root use of the word is composed of a basic concept applied in different ways. Is it so altogether unrelated as to defy analogy and relationship?[/I][/COLOR] [COLOR=darkred][/COLOR] [COLOR=black]Since the primary objective of Guru is to free souls of this world from bondage to Maya. It would seem your rendering of "bindings of a political institution" is quite creative. If Guru can't even make His own Khalsa free, that would be silly. It seems the Gurbani is fully alive. It is like past, present and future. Gurbani tells us the Akal Purakh is inside us. Yet we only see our human forms and not this timelss presence within. We don't even see the evolution of mukti in the making. Even theoretical physics teaches us that reality is something beyond time and space. We are limited by our human experience to perceive concepts like time. But in reality, there is no time. So the acorn is already the oak tree in another dimension of reality.[/COLOR] [COLOR=black]An individual Khalsa is not the Khalsa Panth. And the Khalsa Panth is not any individual Khalsa. Yet, the Khalsa Panth is clearly composed of individuals who are Khalsa. Just as the individual drop of water is composed of everything the ocean is, yet it is not itself the ocean. But when the drop merges into the ocean, there is no more drop. there is only ocean. You see no relationship here? These are completely unrelated words and concepts?[/COLOR] [/QUOTE]
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