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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="Archived_member15" data-source="post: 181994" data-attributes="member: 17438"><p>Dear Tejwant and Spn, </p><p> </p><p>Thank you both for your posts. </p><p> </p><p>My understanding of the Shabad is that Kabir is referring, first of all, to Muslim and Hindu fanatics who declare each others scriptures to be false. He then tells them that, contrary to this understanding, one should view neither the Vedas, the Bible or the Qur'an as "false" but rather should contemplate their overall teachings and moral messages deeply. </p><p> </p><p>Kabir is trying to enlighten people to see the utter futility of fighting or arguing over the teachings of various "holy books" of the world and not to claim that they are not true or useless to living a wise life. </p><p> </p><p>The Sri Guru Granth Sahib ji, by including such a poem by Kabir, is suggesting that people should read sacred scriptures - <em>any sacred scriptures - </em>with the right frame of mind, a searching, open, respectful, impartial, non-judgemental state of mind and not to form a negative judgement regarding any of the holy books. To comprehend the underlying reality; the fullness of truth conveyed in the philosophy of any faith cannot be achieved by a casual look at a few lines of the holy text quoted out of context, bereft of its historicity, genre or subtext. Some religions require many years of deep investigation to reach a developed, fair and penetrating insight. Hence why in a religion such as Judaism, whose central sacred scripture the passage on Lot is from, has developed exegesis disciplines such as the mystical Kabbalah tradition which expounds verses of the Torah with an informed, spiritualized reading that might not be apparent to the casual reader. In Christianity centuries of church fathers, mystics and theologians such as the scholastics have formed a vast, almost unimaginably huge and diverse exegetical tradition which views the Bible as having "four senses":</p><p> </p><p> </p><p>Quote:</p><p><TABLE cellSpacing=0 cellPadding=6 width="100%" border=0><TBODY><TR><TD class=alt2 style="BORDER-TOP: 1px inset; BORDER-RIGHT: 1px inset; BORDER-BOTTOM: 1px inset; BORDER-LEFT: 1px inset"></p><p></p><p></TD></TR></TBODY></TABLE></p><p>Religious people have put great efforts into expounding and understanding various layers in their scriptures. </p><p> </p><p>Kabir was an ecumenist. He refused to identify himself purely with either the Islam of his birth or the Hinduism he encountered in his teenage years. Rather he formed his own inclusive path: <em>The Kabir Panth. </em></p><p> </p><p>He tried to embody in his new path everything that he saw to be good, holy and true from the deepest reservoirs of Islamic and Vedantic spirituality. He probably was conversant with aspects of the Bible too, meaning that he tried to embody the non-dogmatic, spiritual aspects of Judaic and Christian scripture as well. </p><p> </p><p>Kabir was therefore praised by all faiths as one of the greatest of all mystics for his clear, un-doctored insight into truth, uncoloured by religious fervour or doctrinal bias. He is one of the most impartial witnesses to spiritual realities that history has known.</p></blockquote><p></p>
[QUOTE="Archived_member15, post: 181994, member: 17438"] Dear Tejwant and Spn, Thank you both for your posts. My understanding of the Shabad is that Kabir is referring, first of all, to Muslim and Hindu fanatics who declare each others scriptures to be false. He then tells them that, contrary to this understanding, one should view neither the Vedas, the Bible or the Qur'an as "false" but rather should contemplate their overall teachings and moral messages deeply. Kabir is trying to enlighten people to see the utter futility of fighting or arguing over the teachings of various "holy books" of the world and not to claim that they are not true or useless to living a wise life. The Sri Guru Granth Sahib ji, by including such a poem by Kabir, is suggesting that people should read sacred scriptures - [I]any sacred scriptures - [/I]with the right frame of mind, a searching, open, respectful, impartial, non-judgemental state of mind and not to form a negative judgement regarding any of the holy books. To comprehend the underlying reality; the fullness of truth conveyed in the philosophy of any faith cannot be achieved by a casual look at a few lines of the holy text quoted out of context, bereft of its historicity, genre or subtext. Some religions require many years of deep investigation to reach a developed, fair and penetrating insight. Hence why in a religion such as Judaism, whose central sacred scripture the passage on Lot is from, has developed exegesis disciplines such as the mystical Kabbalah tradition which expounds verses of the Torah with an informed, spiritualized reading that might not be apparent to the casual reader. In Christianity centuries of church fathers, mystics and theologians such as the scholastics have formed a vast, almost unimaginably huge and diverse exegetical tradition which views the Bible as having "four senses": Quote: <TABLE cellSpacing=0 cellPadding=6 width="100%" border=0><TBODY><TR><TD class=alt2 style="BORDER-TOP: 1px inset; BORDER-RIGHT: 1px inset; BORDER-BOTTOM: 1px inset; BORDER-LEFT: 1px inset"> </TD></TR></TBODY></TABLE> Religious people have put great efforts into expounding and understanding various layers in their scriptures. Kabir was an ecumenist. He refused to identify himself purely with either the Islam of his birth or the Hinduism he encountered in his teenage years. Rather he formed his own inclusive path: [I]The Kabir Panth. [/I] He tried to embody in his new path everything that he saw to be good, holy and true from the deepest reservoirs of Islamic and Vedantic spirituality. He probably was conversant with aspects of the Bible too, meaning that he tried to embody the non-dogmatic, spiritual aspects of Judaic and Christian scripture as well. Kabir was therefore praised by all faiths as one of the greatest of all mystics for his clear, un-doctored insight into truth, uncoloured by religious fervour or doctrinal bias. He is one of the most impartial witnesses to spiritual realities that history has known. [/QUOTE]
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