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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="spnadmin" data-source="post: 86820" data-attributes="member: 35"><p><span style="color: Blue"><em><span style="font-family: 'Tahoma'">Quote:</span></em></span></p><p><span style="color: Blue"><em><span style="font-family: 'Verdana'">'This is the same </span><span style="font-family: 'Verdana'"><a href="http://www.sikhism.us/" target="_blank">Guru</a></span><span style="font-family: 'Verdana'"> whose did not include his bani in the <a href="http://www.sikhism.us/sikh-gurus/4549-guru-granth-sahib.html" target="_blank">(Guru Granth Sahib) (Guru Granth Sahib)</a></span><span style="font-family: 'Verdana'"><a href="http://www.sikhism.us/sikh-gurus/4549-guru-granth-sahib.html" target="_blank">Adi Granth (Guru Granth Sahib)</a></span><span style="font-family: 'Verdana'"> even when he had the opportunity to do so. '</span></em></span></p><p><span style="color: Blue"><em></em></span></p><p><span style="color: Blue"><em><span style="font-family: 'Verdana'">What do you mean by this, please explain. </span></em></span></p><p><span style="color: Blue"><em></em></span></p><p><span style="color: Blue"><em><span style="font-family: 'Verdana'">She means the so called "Dasam Granth" was not added to SGGS and neither were any of the "rehitnamas".</span></em></span></p><p><span style="color: Blue"><em></em></span></p><p><span style="color: Blue"><em><strong><span style="font-family: 'Verdana'">Aad ji can speak for herself. I would like to hear her take on what she wrote.</span></strong></em></span></p><p><span style="color: Blue"><em><strong><span style="font-family: 'Verdana'"></span></strong></em></span></p><p><span style="color: Blue"><em><strong><span style="font-family: 'Verdana'"></span></strong></em><span style="font-family: 'Verdana'"><span style="color: Black">Yes I was referring to the Dasam Granth, which was not added to Sri Guru Granth Sahib Maharaj, and neither were the rehitnamas. </span></span><em><span style="font-family: 'Verdana'"><span style="color: Black"></span></span></em></span></p><p><span style="color: Blue"><em><span style="font-family: 'Verdana'"><span style="color: Black"></span></span></em><span style="font-family: 'Verdana'"><span style="color: Black"></span></span></span></p><p><span style="color: Blue"><span style="font-family: 'Verdana'"><span style="color: Black">As for speaking for myself, my take on what I wrote: It is very difficult for me to believe that any of the Gurus were less than completely wise and compassionate about the suffering that enveloped those around them. Each one, each enlightened one, an embodiment of the same jyote, then would see God within each and every person. Each Guru would also understand how each individual was at his/her own place on the path to inner awareness of Waheguru. None of them, including Sri Guru Gobind Singh ji Maharaj, would cast anyone aside, even a Turk or Mughal, who had sincerely embraced the "dharma." Sometimes our Gurus even took pains to encounter, teach and spiritually embrace their enemy. </span></span></span><span style="color: Blue"><span style="font-family: 'Verdana'"><span style="color: Black">We know this to be historically true of the 1rst Guru and 10th Guru. </span></span></span><span style="color: Blue"><span style="font-family: 'Verdana'"><span style="color: Black"> So why would anyone of them cast aside someone who trimmed his beard or his hair? </span></span></span></p><p><span style="color: Blue"><span style="font-family: 'Verdana'"><span style="color: Black"></span></span></span></p><p><span style="color: Blue"><span style="font-family: 'Verdana'"><span style="color: Black">Sri Guru Gobind Singh declared that Sri Guru Granth Sahib ji was the last and everlasting Satguru. The same Gobind Singh Dev ji did not include his Bani in the Adi Granth. What does that tell you?</span></span></span></p><p><span style="color: Blue"><span style="font-family: 'Verdana'"><span style="color: Black"></span></span></span></p><p><span style="color: Blue"><span style="font-family: 'Verdana'"><span style="color: Black">I don't want to get lost on a tangent about his perfect humility -- someone is going to say that a great warrior, political leader and poet could not be humble. His actions tell me he was humble. His understanding of the concept of a just war tells me he was dispassionate and put principle above appearances. His resolve in the face of sacrifice - first of the gruesome martyrdom of his father and then of his children and his mother - tell me that his face was always turned toward God. In other words, the Guru was always larger than the pettiness of life.</span></span></span></p><p><span style="color: Blue"><span style="font-family: 'Verdana'"><span style="color: Black"></span></span></span></p><p><span style="color: Blue"><span style="font-family: 'Verdana'"><span style="color: Black">So now -- you did not answer my other questions Singh veerji. But here are two more. Sri Guru Gobind Singh Dev ji -- described above -- why do you think he "valued" keeping kesh (actually this rehat was formulated by someone else, a close associate) -- but why? Was it because God lives in every hair? Or, was it for a completely different reason? </span></span><em><span style="font-family: 'Verdana'"><span style="color: Black"></span></span></em></span></p><p><span style="color: Blue"><em><span style="font-family: 'Verdana'"><span style="color: Black"></span></span></em></span></p></blockquote><p></p>
[QUOTE="spnadmin, post: 86820, member: 35"] [COLOR=Blue][I][FONT=Tahoma]Quote:[/FONT] [FONT=Verdana]'This is the same [/FONT][FONT=Verdana][URL="http://www.sikhism.us/"]Guru[/URL][/FONT][FONT=Verdana] whose did not include his bani in the [URL="http://www.sikhism.us/sikh-gurus/4549-guru-granth-sahib.html"](Guru Granth Sahib) (Guru Granth Sahib)[/URL][/FONT][FONT=Verdana][URL="http://www.sikhism.us/sikh-gurus/4549-guru-granth-sahib.html"]Adi Granth (Guru Granth Sahib)[/URL][/FONT][FONT=Verdana] even when he had the opportunity to do so. '[/FONT] [FONT=Verdana]What do you mean by this, please explain. [/FONT] [FONT=Verdana]She means the so called "Dasam Granth" was not added to SGGS and neither were any of the "rehitnamas".[/FONT] [B][FONT=Verdana]Aad ji can speak for herself. I would like to hear her take on what she wrote. [/FONT][/B][/I][FONT=Verdana][COLOR=Black]Yes I was referring to the Dasam Granth, which was not added to Sri Guru Granth Sahib Maharaj, and neither were the rehitnamas. [/COLOR][/FONT][I][FONT=Verdana][COLOR=Black] [/COLOR][/FONT][/I][FONT=Verdana][COLOR=Black] As for speaking for myself, my take on what I wrote: It is very difficult for me to believe that any of the Gurus were less than completely wise and compassionate about the suffering that enveloped those around them. Each one, each enlightened one, an embodiment of the same jyote, then would see God within each and every person. Each Guru would also understand how each individual was at his/her own place on the path to inner awareness of Waheguru. None of them, including Sri Guru Gobind Singh ji Maharaj, would cast anyone aside, even a Turk or Mughal, who had sincerely embraced the "dharma." Sometimes our Gurus even took pains to encounter, teach and spiritually embrace their enemy. [/COLOR][/FONT][/COLOR][COLOR=Blue][FONT=Verdana][COLOR=Black]We know this to be historically true of the 1rst Guru and 10th Guru. [/COLOR][/FONT][/COLOR][COLOR=Blue][FONT=Verdana][COLOR=Black] So why would anyone of them cast aside someone who trimmed his beard or his hair? Sri Guru Gobind Singh declared that Sri Guru Granth Sahib ji was the last and everlasting Satguru. The same Gobind Singh Dev ji did not include his Bani in the Adi Granth. What does that tell you? I don't want to get lost on a tangent about his perfect humility -- someone is going to say that a great warrior, political leader and poet could not be humble. His actions tell me he was humble. His understanding of the concept of a just war tells me he was dispassionate and put principle above appearances. His resolve in the face of sacrifice - first of the gruesome martyrdom of his father and then of his children and his mother - tell me that his face was always turned toward God. In other words, the Guru was always larger than the pettiness of life. So now -- you did not answer my other questions Singh veerji. But here are two more. Sri Guru Gobind Singh Dev ji -- described above -- why do you think he "valued" keeping kesh (actually this rehat was formulated by someone else, a close associate) -- but why? Was it because God lives in every hair? Or, was it for a completely different reason? [/COLOR][/FONT][I][FONT=Verdana][COLOR=Black] [/COLOR][/FONT][/I][/COLOR] [/QUOTE]
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