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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="Amarpal" data-source="post: 202" data-attributes="member: 10"><p>Dear Member (richard),</p><p></p><p>You know, parents do not live to stay with their children all the time; they have to fade away from this world some time. In their lifetime, the parents lead the young child during its formative years, then the parents remain by the side of the child during the period between the formative years and maturity, finally they leave their child to itself when the child has fully matured to face the world on its own. </p><p></p><p>This analogy applies to our Gurus and the Khalsa Panth. </p><p></p><p>‘Khalsa Panth’, is the plant our ten Gurus had nurtured over a period of 200 years. That long time it took to mature. In this period our Guru Sahibs progressively institutionalised the temporal and spiritual aspect of the Panth; with that done their role as creator was over. Panth had become self-sustaining. There was no need for another living Guru.</p><p></p><p>To solve the temporal problems Guru Sahibs created institutions of ‘Panj Piyaras’ (Five beloved) and ‘Akal Takhat’ and vested authority with them. You know these institutions have been active in this field to solve the social problems that the Panth had faced or may have to face in the coming times.</p><p></p><p>The spiritual aspect is fully enshrined by our Gurus during their own lifetime in ‘Sri Guru Granth Sahib’. There it stands fully institutionalised. </p><p></p><p>In our daily prayers we are advised to read ‘Sri Guru Granth Sahib’ and find solutions to the difficulties that we are facing in our lives (khoj sabad mai lai --). This way Guru Sahibs have asked each of we Sikhs to be a self-learner. We Sikhs are supposed to find our own way in life and not keep running behind some so called wise man. </p><p></p><p>The interface between spiritual life and temporal life also has been has been implanted in the Khalsa Panth. The personal life of the Sikh is guided be the three elements ‘Naam Japo’ (remembering ‘Almighty’), ‘Kirt Karo’ (living on the earnings that come from honest labour) and ‘Vand Shako’ (sharing the fruits of ones honest earning with others). Many of the social Panthic values have been institutionalised – the institution of ‘Kar Sewa’, and ‘Langar’ are few examples. </p><p></p><p>To guide us through our life our Guru Sahibs are with us in the form of their teaching in ‘Sri Guru Granth Sahib’. We Sikhs are asked by our Guru Sahibs to discuss and learn from others through of Sat-Sang. This ‘discussion forum’ too is the modern version of Sat-Sang.</p><p></p><p>With all this provided, where is the need for any living Guru. Our ten Gurus were not just preachers; they were creators, and you know, when the object of creation is completed and fully functional there is no need for creators to hang around. </p><p></p><p>This is the reason why there are no living Gurus after Sri Guru Gobind Singh Jee.</p><p></p><p>The proof of pudding is in eating. If you study history of our sociology you will know what we were before the birth of Sri Guru Nanak Dev Jee our first Guru and what we have become today. You will also know what odds we have faced and survive during the lifetime of our tenth Guru Sri Guru Gobind Singh Jee and after he left this world. We not only survived but also evolved in all spheres of human endeavor. What else can be better evidence to prove that the decision of our Guru Sri Guru Gobind Singh Jee to terminate the practice of having living Guru was right?</p><p></p><p>Our Gurus gave us a Panth with values and way of living, which will keep us on the path of ‘Chardian Kalan’ (blissful ascendancy). We do not need any living Guru, we are empowered capable Sikhs. </p><p></p><p>With Love and Respect for all </p><p></p><p>Amarpal</p></blockquote><p></p>
[QUOTE="Amarpal, post: 202, member: 10"] Dear Member (richard), You know, parents do not live to stay with their children all the time; they have to fade away from this world some time. In their lifetime, the parents lead the young child during its formative years, then the parents remain by the side of the child during the period between the formative years and maturity, finally they leave their child to itself when the child has fully matured to face the world on its own. This analogy applies to our Gurus and the Khalsa Panth. ‘Khalsa Panth’, is the plant our ten Gurus had nurtured over a period of 200 years. That long time it took to mature. In this period our Guru Sahibs progressively institutionalised the temporal and spiritual aspect of the Panth; with that done their role as creator was over. Panth had become self-sustaining. There was no need for another living Guru. To solve the temporal problems Guru Sahibs created institutions of ‘Panj Piyaras’ (Five beloved) and ‘Akal Takhat’ and vested authority with them. You know these institutions have been active in this field to solve the social problems that the Panth had faced or may have to face in the coming times. The spiritual aspect is fully enshrined by our Gurus during their own lifetime in ‘Sri Guru Granth Sahib’. There it stands fully institutionalised. In our daily prayers we are advised to read ‘Sri Guru Granth Sahib’ and find solutions to the difficulties that we are facing in our lives (khoj sabad mai lai --). This way Guru Sahibs have asked each of we Sikhs to be a self-learner. We Sikhs are supposed to find our own way in life and not keep running behind some so called wise man. The interface between spiritual life and temporal life also has been has been implanted in the Khalsa Panth. The personal life of the Sikh is guided be the three elements ‘Naam Japo’ (remembering ‘Almighty’), ‘Kirt Karo’ (living on the earnings that come from honest labour) and ‘Vand Shako’ (sharing the fruits of ones honest earning with others). Many of the social Panthic values have been institutionalised – the institution of ‘Kar Sewa’, and ‘Langar’ are few examples. To guide us through our life our Guru Sahibs are with us in the form of their teaching in ‘Sri Guru Granth Sahib’. We Sikhs are asked by our Guru Sahibs to discuss and learn from others through of Sat-Sang. This ‘discussion forum’ too is the modern version of Sat-Sang. With all this provided, where is the need for any living Guru. Our ten Gurus were not just preachers; they were creators, and you know, when the object of creation is completed and fully functional there is no need for creators to hang around. This is the reason why there are no living Gurus after Sri Guru Gobind Singh Jee. The proof of pudding is in eating. If you study history of our sociology you will know what we were before the birth of Sri Guru Nanak Dev Jee our first Guru and what we have become today. You will also know what odds we have faced and survive during the lifetime of our tenth Guru Sri Guru Gobind Singh Jee and after he left this world. We not only survived but also evolved in all spheres of human endeavor. What else can be better evidence to prove that the decision of our Guru Sri Guru Gobind Singh Jee to terminate the practice of having living Guru was right? Our Gurus gave us a Panth with values and way of living, which will keep us on the path of ‘Chardian Kalan’ (blissful ascendancy). We do not need any living Guru, we are empowered capable Sikhs. With Love and Respect for all Amarpal [/QUOTE]
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