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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="Tejwant Singh" data-source="post: 158402" data-attributes="member: 138"><p>13800038;</p><p></p><p>Guru Fateh.</p><p></p><p>The Shabad is based on Hindu mythology and it gives us the insight of people who dwell in me-ism, which is derived from power and egotism. This Shabad is used as a metaphor because of the basis of Hindu Mythology and if you know something about mythology, most of the things are imagined. In Sikhi, Ik Ong Kaar is not a personified deity but Formless,Timeless, Genderless Energy. So, this deity in the Shabad which is also a kind of Sakhi has nothing to do with the Sikhi concept of Ik Ong Kaar.</p><p></p><p>First of all the literal translation in English is quite misleading. This is the reason, I ask the posters not to post anything blindly but give your own version along with it so the distorted things can be corrected. </p><p></p><p>However, he last three verses of the Shabad explain everything:</p><p></p><p>The interpretation is mine:</p><p></p><p>ਸੰਤ ਜਨਾ ਕੇ ਹਰਿ ਜੀਉ ਕਾਰਜ ਸਵਾਰੇ ॥</p><p>संत जना के हरि जीउ कारज सवारे ॥</p><p>Sanṯ janā ke har jī▫o kāraj savāre.</p><p></p><p>Those who shed ME-ISM and dwell in ONE-ISM, their lives are full of peace and they are able to confront all odds that life offers them/us.</p><p> </p><p>ਪ੍ਰਹਲਾਦ ਜਨ ਕੇ ਇਕੀਹ ਕੁਲ ਉਧਾਰੇ ॥</p><p>प्रहलाद जन के इकीह कुल उधारे ॥</p><p>Parahlāḏ jan ke ikīh kul uḏẖāre.</p><p></p><p>This is the continuation of the Hindu mythology which meains that the 21 generations of Prahalad learnt from his actions of just being with the ONE and started living in ONE-ism, sans egotism. They seeked the only ONE Ik Ong Kaar.</p><p> </p><p>ਗੁਰ ਕੈ ਸਬਦਿ ਹਉਮੈ ਬਿਖੁ ਮਾਰੇ ॥</p><p>गुर कै सबदि हउमै बिखु मारे ॥</p><p>Gur kai sabaḏ ha▫umai bikẖ māre.</p><p></p><p>Only Shabad Guru can make us get rid of ego and Me-ism so that we can breed goodness within and share with others, hence make them better.</p><p> </p><p>ਨਾਨਕ ਰਾਮ ਨਾਮਿ ਸੰਤ ਨਿਸਤਾਰੇ ॥੫॥੧੦॥੨੦॥</p><p>नानक राम नामि संत निसतारे ॥५॥१०॥२०॥</p><p>Nānak rām nām sanṯ nisṯāre. ||5||10||20||</p><p></p><p>Oh, Guru Nanak, this is the only way out. When one breeds goodness with the help of Ik Ong Kaar then,one lives in peace with him/herself and others whom they get in touch with.</p><p>Guru Granth Sahib Page 1133</p><p></p><p>@ Parkash Singh ji,</p><p></p><p>The concept of omnipotent Hari/God./Yahweh/ Allah etc etc is the Ambrahamical concept, not a Sikhi one and it is linked to a <strong>deity,</strong> <strong>which Sikhi rejects</strong>. </p><p></p><p>I would like you to study about this in a deeper manner from <strong>Sikhi</strong> point of view..</p><p></p><p>If what you claim were true, then there would not be any Manmukh. All will be Gurmukhs.</p><p></p><p>Hence your claim, "HARi MANDIR means MANDIR OF OMNIPOTENT" is bogus and an insult to Sikhi because as mentioned before, Sikhi has no concept like that.</p><p></p><p>Regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 158402, member: 138"] 13800038; Guru Fateh. The Shabad is based on Hindu mythology and it gives us the insight of people who dwell in me-ism, which is derived from power and egotism. This Shabad is used as a metaphor because of the basis of Hindu Mythology and if you know something about mythology, most of the things are imagined. In Sikhi, Ik Ong Kaar is not a personified deity but Formless,Timeless, Genderless Energy. So, this deity in the Shabad which is also a kind of Sakhi has nothing to do with the Sikhi concept of Ik Ong Kaar. First of all the literal translation in English is quite misleading. This is the reason, I ask the posters not to post anything blindly but give your own version along with it so the distorted things can be corrected. However, he last three verses of the Shabad explain everything: The interpretation is mine: ਸੰਤ ਜਨਾ ਕੇ ਹਰਿ ਜੀਉ ਕਾਰਜ ਸਵਾਰੇ ॥ संत जना के हरि जीउ कारज सवारे ॥ Sanṯ janā ke har jī▫o kāraj savāre. Those who shed ME-ISM and dwell in ONE-ISM, their lives are full of peace and they are able to confront all odds that life offers them/us. ਪ੍ਰਹਲਾਦ ਜਨ ਕੇ ਇਕੀਹ ਕੁਲ ਉਧਾਰੇ ॥ प्रहलाद जन के इकीह कुल उधारे ॥ Parahlāḏ jan ke ikīh kul uḏẖāre. This is the continuation of the Hindu mythology which meains that the 21 generations of Prahalad learnt from his actions of just being with the ONE and started living in ONE-ism, sans egotism. They seeked the only ONE Ik Ong Kaar. ਗੁਰ ਕੈ ਸਬਦਿ ਹਉਮੈ ਬਿਖੁ ਮਾਰੇ ॥ गुर कै सबदि हउमै बिखु मारे ॥ Gur kai sabaḏ ha▫umai bikẖ māre. Only Shabad Guru can make us get rid of ego and Me-ism so that we can breed goodness within and share with others, hence make them better. ਨਾਨਕ ਰਾਮ ਨਾਮਿ ਸੰਤ ਨਿਸਤਾਰੇ ॥੫॥੧੦॥੨੦॥ नानक राम नामि संत निसतारे ॥५॥१०॥२०॥ Nānak rām nām sanṯ nisṯāre. ||5||10||20|| Oh, Guru Nanak, this is the only way out. When one breeds goodness with the help of Ik Ong Kaar then,one lives in peace with him/herself and others whom they get in touch with. Guru Granth Sahib Page 1133 @ Parkash Singh ji, The concept of omnipotent Hari/God./Yahweh/ Allah etc etc is the Ambrahamical concept, not a Sikhi one and it is linked to a [B]deity,[/B] [B]which Sikhi rejects[/B]. I would like you to study about this in a deeper manner from [B]Sikhi[/B] point of view.. If what you claim were true, then there would not be any Manmukh. All will be Gurmukhs. Hence your claim, "HARi MANDIR means MANDIR OF OMNIPOTENT" is bogus and an insult to Sikhi because as mentioned before, Sikhi has no concept like that. Regards Tejwant Singh [/QUOTE]
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