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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="BhagatSingh" data-source="post: 162267" data-attributes="member: 2610"><p>Confused ji,</p><p>We also pass on our genes. So the genes which make someone an excellent Brahmin are passed on to his offspring, increasing the likelyhood that he will be good at (and thus more likely to choose) the same profession. The qualities we posses like intelligence, love for learning, love for knowledge and truth, ability to maintain focus, etc actually have a biological basis. So the offspring is more likely to have the qualities a Brahmin has. They do often carry over from profession to profession. Strong leadership is good not only for Kshatriya, for example. </p><p></p><p>Dogra ji,</p><p></p><p>I agree in that sense. But a Guru is definitely higher than a student. Should we then place all the blame on Gurus for controlling society? No we don't do this. Gurus have earned that place because they have worked for it. They know what is good for a society so it is good for us that they guide us. Should we blame a good warrior for violence and bloodshed? No we don't do this because they have a role to play, that is to defend our territories so that we can live in a safe environment which gives us freedom to blame them in teh first place. Should we blame a scientist for appealing to scientific authority? The scientist is the one in the front lines doing experiments and expanding a particular field, working within a paradigm. You are not the one doing so. You do not understand his field of expertise, therefore you RELY on his authority to guide. He can only be challenged by other scientists in the field. If you want to challenge him you need to go into the field and gain a similar level of expertise. It is the same in any field. The experts of the field control it. Brahmins are no different.</p><p></p><p>I think Brahmins are unduly bashed in Sikh circles, and there is a unrealistic image of them, almost as if they (and Muslims) were the demons of Sikh mythology. This is a false image of both communities. Adi Shankaracharya ji bowed to a low caste, whom he realized to be enlightened. Guru Ramanand ji (whose student Bhagat Kabir ji's writings form a large portion of Sri Guru Granth Sahib Ji, as Kabir ji's writings were available) was a Brahmin, he allowed members of all castes and outcastes to benefit from his teachings (Bhagat Ravidas and Bhagat Dhana were two of his students). An example of such a Brahmin (economist and political scientist) is also present as the guide of King Chandra Gupta Maurya, who helped Maurya build the Mauryan empire. Kirpa Ram Dutt was Guru Gobind Singh ji's Sanskrit teacher.</p><p></p><p>Prakash ji,</p><p>You are right, it was in the Khalsa that there was no class. But you have to admit, Khalsa is itself technically the warrior class. Guru Gobind Singh ji ordered all Khalsa to carry a kurd, dagger (along with wearing kachera and kes), to learn shastar vidya, to learn to defend themselves and their territories and families and to wreck havoc on their enemies. He made accessible to them the warrior epics of Indian tradition, the exploits of Chandi in battle. He told them to hunt. He gave all Khalsa the same last name of Singh, the common ruling, warrior class last name. All of which was done to instill within them a warrior spirit. </p><p></p><p>The Khalsa reminds me of the 300 men in Leonidas's army. </p><p><a href="http://www.youtube.com/watch?v=gI6sARmxEuc" target="_blank">Spartans, What is your Profession? - YouTube</a></p><p>"Khalsa! what is your profession?"</p><p>"Akal! Akal! Akal!"</p><p></p><p>Khalsa did not consider themselves to be potters, sculptors and blacksmiths but warriors serving under the guidance of their Guru.</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 162267, member: 2610"] Confused ji, We also pass on our genes. So the genes which make someone an excellent Brahmin are passed on to his offspring, increasing the likelyhood that he will be good at (and thus more likely to choose) the same profession. The qualities we posses like intelligence, love for learning, love for knowledge and truth, ability to maintain focus, etc actually have a biological basis. So the offspring is more likely to have the qualities a Brahmin has. They do often carry over from profession to profession. Strong leadership is good not only for Kshatriya, for example. Dogra ji, I agree in that sense. But a Guru is definitely higher than a student. Should we then place all the blame on Gurus for controlling society? No we don't do this. Gurus have earned that place because they have worked for it. They know what is good for a society so it is good for us that they guide us. Should we blame a good warrior for violence and bloodshed? No we don't do this because they have a role to play, that is to defend our territories so that we can live in a safe environment which gives us freedom to blame them in teh first place. Should we blame a scientist for appealing to scientific authority? The scientist is the one in the front lines doing experiments and expanding a particular field, working within a paradigm. You are not the one doing so. You do not understand his field of expertise, therefore you RELY on his authority to guide. He can only be challenged by other scientists in the field. If you want to challenge him you need to go into the field and gain a similar level of expertise. It is the same in any field. The experts of the field control it. Brahmins are no different. I think Brahmins are unduly bashed in Sikh circles, and there is a unrealistic image of them, almost as if they (and Muslims) were the demons of Sikh mythology. This is a false image of both communities. Adi Shankaracharya ji bowed to a low caste, whom he realized to be enlightened. Guru Ramanand ji (whose student Bhagat Kabir ji's writings form a large portion of Sri Guru Granth Sahib Ji, as Kabir ji's writings were available) was a Brahmin, he allowed members of all castes and outcastes to benefit from his teachings (Bhagat Ravidas and Bhagat Dhana were two of his students). An example of such a Brahmin (economist and political scientist) is also present as the guide of King Chandra Gupta Maurya, who helped Maurya build the Mauryan empire. Kirpa Ram Dutt was Guru Gobind Singh ji's Sanskrit teacher. Prakash ji, You are right, it was in the Khalsa that there was no class. But you have to admit, Khalsa is itself technically the warrior class. Guru Gobind Singh ji ordered all Khalsa to carry a kurd, dagger (along with wearing kachera and kes), to learn shastar vidya, to learn to defend themselves and their territories and families and to wreck havoc on their enemies. He made accessible to them the warrior epics of Indian tradition, the exploits of Chandi in battle. He told them to hunt. He gave all Khalsa the same last name of Singh, the common ruling, warrior class last name. All of which was done to instill within them a warrior spirit. The Khalsa reminds me of the 300 men in Leonidas's army. [url="http://www.youtube.com/watch?v=gI6sARmxEuc"]Spartans, What is your Profession? - YouTube[/url] "Khalsa! what is your profession?" "Akal! Akal! Akal!" Khalsa did not consider themselves to be potters, sculptors and blacksmiths but warriors serving under the guidance of their Guru. [/QUOTE]
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