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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: 200472" data-attributes="member: 2610"><p>Harry many people have NDE, near death experiences. And it's actually interesting to hear their experiences because during NDE consciousness is operating differently than it normally does in everyday.... very differently. So it poses a challenge for those who study the phenomenon.</p><p>Coincidentally I was just recently watching some lectures where these scientists were talking about all the available anecdotal evidence. It's a fascinating subject. I won't comment further on the matter as I have yet to look deeper into it. If anyone is interested in these lectures I can send you the links.</p><p></p><p></p><p>It's not about privelege but personal interests and survival. The general public does not read scientific papers, only the brahmins (in this case scientists) are reading and writing in peer-reviewed articles.</p><p>Does this mean the scientists are priveleged? No it just means, not everyone is interested in studying and performing experiments, etc. </p><p></p><p>Like I enjoy studying things I am interested in, I actively listen to lectures, but most of my friends aren't interested and they don't do those things. Does that make me priveleged? No</p><p></p><p>So similarly, brahmins (in this case theologians) in India were interested in studying ancients texts, translating and elaborating on them. I can relate to that because i love doing those things as well, whilst many people around me could care less.</p><p></p><p>People like to different things. Someone is interesting in martial arts, someone is interested in repairing, someone is interested in painting, someone is interesting in singing and so on. </p><p></p><p>Survival</p><p>People like to survive, so sometimes they sacrifice their interest to ensure their survival and the survival of their family. Men tend to take more dangerous, stressful, higher-paying jobs with longer hours in order to support their families.</p><p>Back then men were carrying on the work that their fathers were doing because this ensured their survival. So if their father was a carpenter, they would learn that trade from him and use that to earn a living.</p><p></p><p>Personal interest is the primary factor in societies with more facilities and easier living conditions. For societies with harsher living conditions, survival is the primary factor.</p><p></p><p>Sanskrit</p><p>So Brahmins (in this case priests and theologians) actually wanted people to learn about what they were studying. So there would actually teach it and do elaborations on historical texts in temples.</p><p>Today kathavachaks do katha. </p><p>Like I am writing this post because I am interested in the subject and want to tell you what I know. </p><p>It's the exact same thing. It's a different name for the same thing. I am playing the role of a Brahmin.</p><p></p><p>So you have these Brahmin groups who are maintaining traditional texts, studying them, memorizing them, elaborating them and teaching them. After a long time, they started noticing that the general public was changing, languages were evolving, and the public was becoming so disconnected with the language, Sanskrit, they had preserved. </p><p></p><p>Why did they preserve the language (Sanskrit) because a lot of the old texts were written in it and in order to understand something best, you need to read it in the language it was originally written. Like Guru Granth sahib is best understood in Gurmukhi.</p><p></p><p>The times had changed. They need to change their way of doing things with the time.</p><p></p><p>So these guys had to do something. They started translating texts into local languages. And the gurus started explaining these to the masses. And in Northern India, our 10 Gurus were spear-heading this as well. Getting the texts translated by local scholars and explaining them to the masses. This tradition is called Pothi Mehl tradition. There are many Sanskrit texts that have been translated into Punjabi and Braj, along with the commentary of the sikh scholars.</p><p></p><p>Brahmins also started training members of other castes to able to teach this stuff to their circles. In northern India, Guru Ramanand (whose bani is present in Guru Granth Sahib) had desciples from all kinds of castes Bhagat Kabir, Bhagat Ravidas, etc.</p><p></p><p>So a lot of things were happening and the there is much more to it than what most people are aware of.</p><p></p><p>Anyways I like the other answers you gave. Nothing to add to those.</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 200472, member: 2610"] Harry many people have NDE, near death experiences. And it's actually interesting to hear their experiences because during NDE consciousness is operating differently than it normally does in everyday.... very differently. So it poses a challenge for those who study the phenomenon. Coincidentally I was just recently watching some lectures where these scientists were talking about all the available anecdotal evidence. It's a fascinating subject. I won't comment further on the matter as I have yet to look deeper into it. If anyone is interested in these lectures I can send you the links. It's not about privelege but personal interests and survival. The general public does not read scientific papers, only the brahmins (in this case scientists) are reading and writing in peer-reviewed articles. Does this mean the scientists are priveleged? No it just means, not everyone is interested in studying and performing experiments, etc. Like I enjoy studying things I am interested in, I actively listen to lectures, but most of my friends aren't interested and they don't do those things. Does that make me priveleged? No So similarly, brahmins (in this case theologians) in India were interested in studying ancients texts, translating and elaborating on them. I can relate to that because i love doing those things as well, whilst many people around me could care less. People like to different things. Someone is interesting in martial arts, someone is interested in repairing, someone is interested in painting, someone is interesting in singing and so on. Survival People like to survive, so sometimes they sacrifice their interest to ensure their survival and the survival of their family. Men tend to take more dangerous, stressful, higher-paying jobs with longer hours in order to support their families. Back then men were carrying on the work that their fathers were doing because this ensured their survival. So if their father was a carpenter, they would learn that trade from him and use that to earn a living. Personal interest is the primary factor in societies with more facilities and easier living conditions. For societies with harsher living conditions, survival is the primary factor. Sanskrit So Brahmins (in this case priests and theologians) actually wanted people to learn about what they were studying. So there would actually teach it and do elaborations on historical texts in temples. Today kathavachaks do katha. Like I am writing this post because I am interested in the subject and want to tell you what I know. It's the exact same thing. It's a different name for the same thing. I am playing the role of a Brahmin. So you have these Brahmin groups who are maintaining traditional texts, studying them, memorizing them, elaborating them and teaching them. After a long time, they started noticing that the general public was changing, languages were evolving, and the public was becoming so disconnected with the language, Sanskrit, they had preserved. Why did they preserve the language (Sanskrit) because a lot of the old texts were written in it and in order to understand something best, you need to read it in the language it was originally written. Like Guru Granth sahib is best understood in Gurmukhi. The times had changed. They need to change their way of doing things with the time. So these guys had to do something. They started translating texts into local languages. And the gurus started explaining these to the masses. And in Northern India, our 10 Gurus were spear-heading this as well. Getting the texts translated by local scholars and explaining them to the masses. This tradition is called Pothi Mehl tradition. There are many Sanskrit texts that have been translated into Punjabi and Braj, along with the commentary of the sikh scholars. Brahmins also started training members of other castes to able to teach this stuff to their circles. In northern India, Guru Ramanand (whose bani is present in Guru Granth Sahib) had desciples from all kinds of castes Bhagat Kabir, Bhagat Ravidas, etc. So a lot of things were happening and the there is much more to it than what most people are aware of. Anyways I like the other answers you gave. Nothing to add to those. [/QUOTE]
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