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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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Hinduism: Science Or Religion
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<blockquote data-quote="spnadmin" data-source="post: 116136" data-attributes="member: 35"><p>This a link to a book edited by Judge Radhakrishnan, who defined Hinduism in 1995 as a member of the Indian Supreme Court. It may clear up some of the questions arising in the thread. Sourcebook of Indian Philosophy, edited by Sarvepalli Radhakrishnan and Charles A. Moore. Princeton University Press. </p><p></p><p><a href="http://books.google.com/books?id=PZw3AAAACAAJ&dq=Source+book+in+indian+philosophy&ei=PoUNS5bXLozIyQSQvPmEAw" target="_blank">A Source Book in Indian Philosophy - Google Books</a></p><p></p><p>Not to go too far off topic, the judge was ruling that <strong>Hinduism is not a religion. </strong>The parameters for the decision pertained to whether Hinduism met what the course considered defining characteristics of a religion. </p><p></p><p> "When we think of the Hindu religion, unlike other religions in the world, the Hindu religion does not claim any one prophet; it does not worship any one god; it does not subscribe to any one dogma; <strong>it does not believe in any one philosophic concept;</strong> it does not follow any one set of religious rites or performances; in fact, it does not appear to satisfy the narrow traditional features of any religion or creed. It may broadly be described as a way of life <strong>and nothing more." </strong> <em>Supreme Court of India, "Bramchari Sidheswar Shai and others Versus State of West Bengal", 1995</em>. The entire ruling used to be available on line -no longer - I have not had the time to search for it. </p><p></p><p>We all know, or should know, that the word Hindu was initially used by the Persians to denote anyone who lived in the geographical realm called "Hindustan." The meaning of Hindustan has also changed historically. The word was used by Guru Nanak to mean a Brahmin living in the plains and valleys of the Indus river, and he was adopting the word "Hindu" but was referring to the hypocrisy and privileges of a particular caste throughout Gurbani. The word, "Hindu," was then co-opted by the British -- and in fact its current meaning is a 19th Century British construct. The British in all of their laborious census documents intended Hindu to mean anyone from "Hindustan" who is not a Christian, a Muslim, or a Jew. Thus Sikhs, and Buddhists were lumped together as Hindus, <strong>and this is still the case today legally in India.</strong> A practical and <strong>nonlegal definition</strong> might be "anyone who accepts the authority of the Vedas." </p><p></p><p>My personal problem: when one actually looks at the extensive, diverse, and often very contradictory beliefs of various "traditions" within the so-called Hindu religion, generalizations are impossible. Does it make more sense to ask what do followers of Shaivism, Vaishnavism, Skahtism, the variety of different yogas, or members of various bhakti movements believe? </p><p></p><p>When a word like Hindu is taken to mean everything then it means nothing.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 116136, member: 35"] This a link to a book edited by Judge Radhakrishnan, who defined Hinduism in 1995 as a member of the Indian Supreme Court. It may clear up some of the questions arising in the thread. Sourcebook of Indian Philosophy, edited by Sarvepalli Radhakrishnan and Charles A. Moore. Princeton University Press. [URL="http://books.google.com/books?id=PZw3AAAACAAJ&dq=Source+book+in+indian+philosophy&ei=PoUNS5bXLozIyQSQvPmEAw"]A Source Book in Indian Philosophy - Google Books[/URL] Not to go too far off topic, the judge was ruling that [B]Hinduism is not a religion. [/B]The parameters for the decision pertained to whether Hinduism met what the course considered defining characteristics of a religion. "When we think of the Hindu religion, unlike other religions in the world, the Hindu religion does not claim any one prophet; it does not worship any one god; it does not subscribe to any one dogma; [B]it does not believe in any one philosophic concept;[/B] it does not follow any one set of religious rites or performances; in fact, it does not appear to satisfy the narrow traditional features of any religion or creed. It may broadly be described as a way of life [B]and nothing more." [/B] [I]Supreme Court of India, "Bramchari Sidheswar Shai and others Versus State of West Bengal", 1995[/I]. The entire ruling used to be available on line -no longer - I have not had the time to search for it. We all know, or should know, that the word Hindu was initially used by the Persians to denote anyone who lived in the geographical realm called "Hindustan." The meaning of Hindustan has also changed historically. The word was used by Guru Nanak to mean a Brahmin living in the plains and valleys of the Indus river, and he was adopting the word "Hindu" but was referring to the hypocrisy and privileges of a particular caste throughout Gurbani. The word, "Hindu," was then co-opted by the British -- and in fact its current meaning is a 19th Century British construct. The British in all of their laborious census documents intended Hindu to mean anyone from "Hindustan" who is not a Christian, a Muslim, or a Jew. Thus Sikhs, and Buddhists were lumped together as Hindus, [B]and this is still the case today legally in India.[/B] A practical and [B]nonlegal definition[/B] might be "anyone who accepts the authority of the Vedas." My personal problem: when one actually looks at the extensive, diverse, and often very contradictory beliefs of various "traditions" within the so-called Hindu religion, generalizations are impossible. Does it make more sense to ask what do followers of Shaivism, Vaishnavism, Skahtism, the variety of different yogas, or members of various bhakti movements believe? When a word like Hindu is taken to mean everything then it means nothing. [/QUOTE]
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