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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="singh99" data-source="post: 1895" data-attributes="member: 58"><p>Saihajleen Kaur Ji</p><p></p><p>Very interesting questions.</p><p></p><p>Think of the soul as the inside of an orange and the orange peel is a collection of Haumai, and the other four Vikaars. The soul ( Atma ) must dispense with the Vikaars that envelope it in order to merge with the Great Soul ( Param Atma ) or Waheguru. The process of breaking the Vikaars is the process of realisation in which the soul realises it's true calling in this world. With each rebirth the peel becomes thinner or it becomes thicker. When the peel is no more then the soul has achieved what it had come into the world for. </p><p></p><p>You enquire about injustice. What greater justice is there than the consolation that Gurbani gives that each and every soul will one day reach it's final destination. In Islam they believe that if you do A, B and not do C then you are assured a place in heaven. If you don't do A and B but do C then you are bound to burn in hellfire and Allah with be 'merciful' enough to provide you with a new skin each time your old skin has been burnt away in hellfire so that you don't miss out on the pain of his 'justice' lol This simplistic notion makes sense among people who wish only to be told to do something and not think and experience for themselves. The oldest maxim is that life is about experience. An older and a wiser person may impart knowledge of his life experience to a younger person but in the end until you experience the same things that the older person went through you will not know the value of his knowledge. You will experience life and with each rebirth you will continue either up the road to Waheguru or back downwards away from Waheguru. Waheguru is all love. There is no injustice in his court. We die and we are judged in an instant, we do not lie in graves awaiting judgement days that never come like in Muslim beliefs. </p><p></p><p>You also asked about whether we can judge our spiritual experience and know whether it is real or an hallucination. How can I explain this, rather like your example from Gurbani I too am like a mute person tasting sugar and then being asked to describe it. The only thing I can say is that when you experience, you know whether it is real or a hallucination. I could tell you about the experiences I have had but then you will naturally ask 'how do you know they were real and not hallucinations'? The only thing that I can say then is that being the one who experienced I know that it was real.</p><p></p><p>Fateh</p></blockquote><p></p>
[QUOTE="singh99, post: 1895, member: 58"] Saihajleen Kaur Ji Very interesting questions. Think of the soul as the inside of an orange and the orange peel is a collection of Haumai, and the other four Vikaars. The soul ( Atma ) must dispense with the Vikaars that envelope it in order to merge with the Great Soul ( Param Atma ) or Waheguru. The process of breaking the Vikaars is the process of realisation in which the soul realises it's true calling in this world. With each rebirth the peel becomes thinner or it becomes thicker. When the peel is no more then the soul has achieved what it had come into the world for. You enquire about injustice. What greater justice is there than the consolation that Gurbani gives that each and every soul will one day reach it's final destination. In Islam they believe that if you do A, B and not do C then you are assured a place in heaven. If you don't do A and B but do C then you are bound to burn in hellfire and Allah with be 'merciful' enough to provide you with a new skin each time your old skin has been burnt away in hellfire so that you don't miss out on the pain of his 'justice' lol This simplistic notion makes sense among people who wish only to be told to do something and not think and experience for themselves. The oldest maxim is that life is about experience. An older and a wiser person may impart knowledge of his life experience to a younger person but in the end until you experience the same things that the older person went through you will not know the value of his knowledge. You will experience life and with each rebirth you will continue either up the road to Waheguru or back downwards away from Waheguru. Waheguru is all love. There is no injustice in his court. We die and we are judged in an instant, we do not lie in graves awaiting judgement days that never come like in Muslim beliefs. You also asked about whether we can judge our spiritual experience and know whether it is real or an hallucination. How can I explain this, rather like your example from Gurbani I too am like a mute person tasting sugar and then being asked to describe it. The only thing I can say is that when you experience, you know whether it is real or a hallucination. I could tell you about the experiences I have had but then you will naturally ask 'how do you know they were real and not hallucinations'? The only thing that I can say then is that being the one who experienced I know that it was real. Fateh [/QUOTE]
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