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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="Parma" data-source="post: 197289" data-attributes="member: 4724"><p>5. Why was Guruship kept in the same family from Guru Ram Das onwards? I cannot imagine Guru Nanak giving the Guruship to a child like it was given to Guru Har Krishan or a child Guru Gobind. Even though these Gurus were great men who did a lot for us it seems like nepotism. </p><p>Reference:: Sikh Philosophy Network <a href="http://www.sikhphilosophy.net/questions-and-answers/42357-questioning-losing-faith.html" target="_blank">http://www.sikhphilosophy.net/questions-and-answers/42357-questioning-losing-faith.html</a></p><p></p><p><span style="color: blue">Mr Curiousman I would like to add another point as well to this question, that Guru Nanak never spent much time with his kids to raise them, he sacrificed his own families knowledge and advancement for the sake of the advancement of humanity. Humanity should have returned that knowledge and advancement back to the upbringing of his children while he was teaching the world they should have given the love back, as he</span><span style="color: blue"> spent a lot of his time teaching the world, nobody was honest enough to give that truthful approach, or maybe no one understood enough at the time as it was a new approach, to give the advice back to his kids, I guess it showed the measure of humanity, even after seeing the great man no one was wise enough to realise the true and real seva they could have given to him at the time, which would have been to teach them the truth of Nanak's own philosophy, to his immediate family his family was humanity so he never differentiated, so he let god/nature play its game. When the seat of authority was given to the second Guru, they tried there level best to give that approach to them, but they had gone beyond his limit at that point the children watched in amazement and instead they developed into what surrounded them Guru Nanak's fame and fortune, others wanted to gain the power and be in control of the understanding of this power through his children they hoped to control the enlightenment and power of the Guru Granth Sahib ji after Guru Nanak the Guru's did not travel as much. The birth of something had started and nature had its own process of looking after itself, (just as a baby is born it first learns to suckle milk from its mother its own self then it slowly learns to fend for itself, it was a growing process for Sikhism as an example); and I guess it worked out the way nature intended it too. The succession of Guru Ram Dass ji who wrote the marriage rights in Sikhism, he being the Guru had situations and circumstances that others did not, and the others had different situations and circumstances, and thus further development happened, with his choices he added different rights and words that became enshrined into the Granth and the Panth it grew, it had become more and if the Guru granted his own children full knowledge of himself who would have been better to guide the Sikhs to this in depth point of knowledge that was being passed on naturally. I guess in Sikhism the Guru's temporal seat could have went to anyone, it would have went to the best person it was a natural temporal seat of God that developed itself. Such as it did in Guru Nanak's time only at the time of the development process Sikhism developed the best way it could naturally, there simply was no one more better that understood Nanak's philosophy at the time, and nature then worked its own progress on there families in a sad way, it was a sadness they should never have experienced but god creates, and desecrates it all, nature works in its own great way, there bloodlines may have finished and the ones that tried to finish them there bloodlines may have finished as well, but the essence of the truth for what they lived for through there sacrifices and religion, Sikhism, still lives on. The aggressor and the defender both lose always so that is why peace matters as no one ever gains, its gods game. The non spiritual man could call them both fools at each side of the spectrum realistically they fought for what they thought was right, it is not about wining or losing it is a inner guidance of pure love. In a way it was left for humanity to look after the Truth and they never did it, so the Guru's had to look after the Truth themselves, the soul of humanity=children=love=family=god, development, education. My own spiritual education does not belong to my biological, mother and father, they have contributed in some ways I guess but I don't get on well with them, I personally have always classed god waheguru, the guru granth sahib ji as my parents and my guidance, not perfect, we are humans but I am always learning=Sikh. God is where my love resides. <a href="http://youtu.be/8wRW57nBLMI" target="_blank">http://youtu.be/8wRW57nBLMI</a>, The best way I understand it</span></p></blockquote><p></p>
[QUOTE="Parma, post: 197289, member: 4724"] 5. Why was Guruship kept in the same family from Guru Ram Das onwards? I cannot imagine Guru Nanak giving the Guruship to a child like it was given to Guru Har Krishan or a child Guru Gobind. Even though these Gurus were great men who did a lot for us it seems like nepotism. Reference:: Sikh Philosophy Network [URL]http://www.sikhphilosophy.net/questions-and-answers/42357-questioning-losing-faith.html[/URL] [COLOR=blue]Mr Curiousman I would like to add another point as well to this question, that Guru Nanak never spent much time with his kids to raise them, he sacrificed his own families knowledge and advancement for the sake of the advancement of humanity. Humanity should have returned that knowledge and advancement back to the upbringing of his children while he was teaching the world they should have given the love back, as he[/COLOR][COLOR=blue] spent a lot of his time teaching the world, nobody was honest enough to give that truthful approach, or maybe no one understood enough at the time as it was a new approach, to give the advice back to his kids, I guess it showed the measure of humanity, even after seeing the great man no one was wise enough to realise the true and real seva they could have given to him at the time, which would have been to teach them the truth of Nanak's own philosophy, to his immediate family his family was humanity so he never differentiated, so he let god/nature play its game. When the seat of authority was given to the second Guru, they tried there level best to give that approach to them, but they had gone beyond his limit at that point the children watched in amazement and instead they developed into what surrounded them Guru Nanak's fame and fortune, others wanted to gain the power and be in control of the understanding of this power through his children they hoped to control the enlightenment and power of the Guru Granth Sahib ji after Guru Nanak the Guru's did not travel as much. The birth of something had started and nature had its own process of looking after itself, (just as a baby is born it first learns to suckle milk from its mother its own self then it slowly learns to fend for itself, it was a growing process for Sikhism as an example); and I guess it worked out the way nature intended it too. The succession of Guru Ram Dass ji who wrote the marriage rights in Sikhism, he being the Guru had situations and circumstances that others did not, and the others had different situations and circumstances, and thus further development happened, with his choices he added different rights and words that became enshrined into the Granth and the Panth it grew, it had become more and if the Guru granted his own children full knowledge of himself who would have been better to guide the Sikhs to this in depth point of knowledge that was being passed on naturally. I guess in Sikhism the Guru's temporal seat could have went to anyone, it would have went to the best person it was a natural temporal seat of God that developed itself. Such as it did in Guru Nanak's time only at the time of the development process Sikhism developed the best way it could naturally, there simply was no one more better that understood Nanak's philosophy at the time, and nature then worked its own progress on there families in a sad way, it was a sadness they should never have experienced but god creates, and desecrates it all, nature works in its own great way, there bloodlines may have finished and the ones that tried to finish them there bloodlines may have finished as well, but the essence of the truth for what they lived for through there sacrifices and religion, Sikhism, still lives on. The aggressor and the defender both lose always so that is why peace matters as no one ever gains, its gods game. The non spiritual man could call them both fools at each side of the spectrum realistically they fought for what they thought was right, it is not about wining or losing it is a inner guidance of pure love. In a way it was left for humanity to look after the Truth and they never did it, so the Guru's had to look after the Truth themselves, the soul of humanity=children=love=family=god, development, education. My own spiritual education does not belong to my biological, mother and father, they have contributed in some ways I guess but I don't get on well with them, I personally have always classed god waheguru, the guru granth sahib ji as my parents and my guidance, not perfect, we are humans but I am always learning=Sikh. God is where my love resides. [URL]http://youtu.be/8wRW57nBLMI[/URL], The best way I understand it[/COLOR] [/QUOTE]
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