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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="Taranjeet singh" data-source="post: 116921" data-attributes="member: 10049"><p>Very many thanks for posting this material. </p><p>It is certainly a good exposition and stretching sikhism and the scripture a length that elasticity and plasticity will have to be brought into play.</p><p></p><p>Author deserves full compliments for this.</p><p></p><p>The author must have made many presumptions and about 'Naam' and 'sabda'. Being on this forum for quite sometime now, I doubt that if the meaning of either of the terms is standardized. Both the terms are as confusing as these are praiseworthy. We are ourselves not clear as to what exactly is naam, the sole medium provided for the sikhs to meet the ultimate. I am not to criticize this aspect so far as the author and his work is related.</p><p></p><p>When the concept of naam is not clear, how can it be said that HE can be realized and it is a reality. He has been stated to something that is beyond comprehension and unfathomable. All this gives and idea that there is God but HE is Akaal and ajuni.</p><p></p><p>I presume that the author must have done full justice to the concepts like Nadar and pre-ordained destiny and without which nothing can be done. How can it be stated that HE can be realized of our own? </p><p></p><p>There is no claim about this. Every thing is enveloped by HIS grace/Nadar and above all pre-ordained destiny and Karma.</p><p></p><p>I do not agree with this part of the claim of the author. God, as per sikhism , can only be experienced if He so wishes and there is no scope of the individual's aspirations and wishes. if the seeker does not find this time well there next time..when the present karma would be duly considered. Looked from this prismatic views the book should make an interesting read for the westerner and not by the seekers who are yet grappling with the naam/sabad/akhar. We are yet not clear if someone else would give us naam or we should be satisfied with 'waheguru Guru Mantar hey'. Sikhsim remains unexplored in this area and no claim of the author would be authenticated. Sunnn or sunya are abstracts only. But we accept everything that is contained in the Holy scriptures and that is the way the things should be.</p><p></p><p>There are some other aspects that can be discussed if one has the time. There is silence over the aspect if the sikhism reject the Vedas. It is another grey area. Likewise there are many other aspects that would need clarification.</p><p></p><p>However, all said and done the author has done a praiseworthy job.</p><p></p><p>To be edited....</p></blockquote><p></p>
[QUOTE="Taranjeet singh, post: 116921, member: 10049"] Very many thanks for posting this material. It is certainly a good exposition and stretching sikhism and the scripture a length that elasticity and plasticity will have to be brought into play. Author deserves full compliments for this. The author must have made many presumptions and about 'Naam' and 'sabda'. Being on this forum for quite sometime now, I doubt that if the meaning of either of the terms is standardized. Both the terms are as confusing as these are praiseworthy. We are ourselves not clear as to what exactly is naam, the sole medium provided for the sikhs to meet the ultimate. I am not to criticize this aspect so far as the author and his work is related. When the concept of naam is not clear, how can it be said that HE can be realized and it is a reality. He has been stated to something that is beyond comprehension and unfathomable. All this gives and idea that there is God but HE is Akaal and ajuni. I presume that the author must have done full justice to the concepts like Nadar and pre-ordained destiny and without which nothing can be done. How can it be stated that HE can be realized of our own? There is no claim about this. Every thing is enveloped by HIS grace/Nadar and above all pre-ordained destiny and Karma. I do not agree with this part of the claim of the author. God, as per sikhism , can only be experienced if He so wishes and there is no scope of the individual's aspirations and wishes. if the seeker does not find this time well there next time..when the present karma would be duly considered. Looked from this prismatic views the book should make an interesting read for the westerner and not by the seekers who are yet grappling with the naam/sabad/akhar. We are yet not clear if someone else would give us naam or we should be satisfied with 'waheguru Guru Mantar hey'. Sikhsim remains unexplored in this area and no claim of the author would be authenticated. Sunnn or sunya are abstracts only. But we accept everything that is contained in the Holy scriptures and that is the way the things should be. There are some other aspects that can be discussed if one has the time. There is silence over the aspect if the sikhism reject the Vedas. It is another grey area. Likewise there are many other aspects that would need clarification. However, all said and done the author has done a praiseworthy job. To be edited.... [/QUOTE]
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