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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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Sikh Sikhi Sikhism
Is Dehdari Allowed As Satguru According To Guru Granth Sahib Ji?
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<blockquote data-quote="Original" data-source="post: 213799" data-attributes="member: 14400"><p>Ishna</p><p> </p><p>Of late I've noticed lot of consistency in your writing with wider Sikh belief and value and am pleased to remark that you’re turning the corner for spiritual bouquet.</p><p> </p><p>Set out below are some of my own observations to further the topic and in some respect help understand the conceptual world-view of Sikh theoretical standpoint.</p><p> </p><p></p><p> </p><p>The words Guru, Amrit, Bani and Shabd are used interchangeably in SGGSJ. Special attention must be had to the context within which the word "guru" is used and not within the perspective it is framed. For example, "shabd guru surat dhun chela; bani guru, guru ha bani" SGGSJ, pgs 943 and 982 respectively, are used to denote the ineffable Akal Purakh, the absolute God. Whereas, "gur eesar gur gorakh barma gur paarbati maa'ee" [gur meaning guru] SGGSJ, pg 5, are used to depict the mortal entities of the Hindu Trinity. It is this clarity and understanding that forms the basis of Sikh Theology without which the prudent student is at loss. More so, in my view would be the need to understand "sargun and nirgun". That is to say, the subjective god [physical] and the absolute god [spiritual]. Many a place the authors of Gurbani have used the word guru interchangeably to show the relative nature of subject object, meaning, creation and creator, respectively.</p><p> </p><p></p><p> </p><p>Because evolution needed a more complete and compatible religious ideology to epitomise the "one God" [Ekonkar] phenomenon and unite humankind universally. In order to do that there had to be the First Cause. Nanak was the First Cause who was to manifest in a series of connections and crystallise the ideal prototype human being, the sachara.</p><p> </p><p></p><p> </p><p>...allow me to correct on two counts:</p><p>1. The sloka in the epilogue of the Japji sahib is more a simile than an illustration to show how air n guru have similar functions in supporting the body and the spirit, respectively, without which physical and metaphysical worlds have no tangible existence.</p><p>2. The sloka is attributed to Guru Nanak and not Angad, I stand corrected.</p><p> </p><p></p><p> </p><p>Just as an apple has a series of evolutionary transformations before it gets juicy so did the shabd had to go through a series of physical manifestations before it finally crystalised as the spiritual SGGSJ to whet eveyones appetite.</p><p> </p><p> </p><p>Goodnight All</p></blockquote><p></p>
[QUOTE="Original, post: 213799, member: 14400"] Ishna Of late I've noticed lot of consistency in your writing with wider Sikh belief and value and am pleased to remark that you’re turning the corner for spiritual bouquet. Set out below are some of my own observations to further the topic and in some respect help understand the conceptual world-view of Sikh theoretical standpoint. The words Guru, Amrit, Bani and Shabd are used interchangeably in SGGSJ. Special attention must be had to the context within which the word "guru" is used and not within the perspective it is framed. For example, "shabd guru surat dhun chela; bani guru, guru ha bani" SGGSJ, pgs 943 and 982 respectively, are used to denote the ineffable Akal Purakh, the absolute God. Whereas, "gur eesar gur gorakh barma gur paarbati maa'ee" [gur meaning guru] SGGSJ, pg 5, are used to depict the mortal entities of the Hindu Trinity. It is this clarity and understanding that forms the basis of Sikh Theology without which the prudent student is at loss. More so, in my view would be the need to understand "sargun and nirgun". That is to say, the subjective god [physical] and the absolute god [spiritual]. Many a place the authors of Gurbani have used the word guru interchangeably to show the relative nature of subject object, meaning, creation and creator, respectively. Because evolution needed a more complete and compatible religious ideology to epitomise the "one God" [Ekonkar] phenomenon and unite humankind universally. In order to do that there had to be the First Cause. Nanak was the First Cause who was to manifest in a series of connections and crystallise the ideal prototype human being, the sachara. ...allow me to correct on two counts: 1. The sloka in the epilogue of the Japji sahib is more a simile than an illustration to show how air n guru have similar functions in supporting the body and the spirit, respectively, without which physical and metaphysical worlds have no tangible existence. 2. The sloka is attributed to Guru Nanak and not Angad, I stand corrected. Just as an apple has a series of evolutionary transformations before it gets juicy so did the shabd had to go through a series of physical manifestations before it finally crystalised as the spiritual SGGSJ to whet eveyones appetite. Goodnight All [/QUOTE]
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Is Dehdari Allowed As Satguru According To Guru Granth Sahib Ji?
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