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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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Sikh Rehat Maryada: The Why & The Wherefore
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<blockquote data-quote="N30S1NGH" data-source="post: 201149" data-attributes="member: 20681"><p>This is how mystic traditions in Islam view shariat, tariqat, marfat and hakikat. We have simliar framework as well stage break down are universally applied in gurbani as well:</p><p></p><p><a href="http://hazrat-inayat-khan.org/php/views.php?h1=31&h2=14&h3=16" target="_blank">http://hazrat-inayat-khan.org/php/views.php?h1=31&h2=14&h3=16</a></p><p><strong><span style="font-size: 22px"></span></strong></p><p><strong><span style="font-size: 22px">Vol. 9, The Unity of Religious Ideals</span></strong></p><p><span style="font-size: 18px"><strong><a href="http://hazrat-inayat-khan.org/php/mark.php?h1=31&h2=14" target="_blank">P</a>rophets and Religions</strong></span></p><p></p><p></p><p><span style="font-size: 15px"><strong>The Four Grades of Knowledge in Islam</strong></span></p><p>In Islam there is no caste, as the Message was meant to be for uniting humanity in one brotherhood, and yet it was found necessary to train the individuals according to their evolution in life. A training was given in four classes, namely, Shariat, Tarikat, Haqiqat, and Marifat.</p><p></p><p>Since the world of Islam became busy in national and social affairs, the Shariat was held fast by the religious authorities and Tarikat only with a few pious ones, who sought the door of a Sufi, wanting an initiation in the inner light which was contained in the two remaining classes, Haqiqat and Marifat.</p><p></p><p>The two immediate disciples of the Prophet, Ali and Sadik, were initiated by the Prophet, and were the great Masters of the inner teachings of the knowledge of God. Besides, the Sufis who existing during the time of the Prophet were benefited by the presence of the Prophet and the inspiration they gained in Sufism, to which one soon reaches through the path of Shariat, Tariqat, Haqiqat, and Marifat.</p><p></p><p><strong><em>Shariat means the law that it is necessary for the collectivity to observe, to harmonize with one's surroundings and with one's self within. Although the religious authorities of Islam have limited it to restrictions, yet a thousand places in the Qur'an and Hadith one can trace where the law of Shariat is meant to be subject to change to suit the time and place. The law of Shariat, unlike any other religious law, deals with all aspects of life, and it is therefore that the Prophet of Islam had to experience personally all aspects of life. The Prophet as an orphan, as a warrior, as a politician, as a merchant, as a shepherd, as a king, as a husband, as a father, as brother, as son and grandson, had to play different parts in the world's various aspects of life before he was prepared to give this divine law.</em></strong></p><p><strong><em></em></strong></p><p><strong><em>Tariqat is the understanding of law besides following it, that we must understand the cause of all things that we must do and must not do, instead of obeying the law without understanding. Those who are not evolved are supposed to have faith and to submit to the law. It is for those whose intelligence does not accept things that cannot answer their reason.</em></strong></p><p><strong><em></em></strong></p><p><strong><em>Haqiqat is to know the truth of our being and the inner law of Nature. This knowledge widens the heart of a person. When he has realized the truth of being, he has realized the One Being; he is different from nobody, distant from no one: he is one with all. That is the grade where religion ends and Sufism begins.</em></strong></p><p><strong><em></em></strong></p><p><strong><em>Marifat is the actual realization of God, the One Being, when there is no doubt anywhere.</em></strong></p><p><strong><em></em></strong></p><p><strong><em>When these four classes are accomplished, then the full play of Sufism comes. Sufi means Safi, pure--not only pure from differences and distinctions, but even pure from all that is learnt and known. That is the state of Allah, the pure and perfect One.</em></strong></p></blockquote><p></p>
[QUOTE="N30S1NGH, post: 201149, member: 20681"] This is how mystic traditions in Islam view shariat, tariqat, marfat and hakikat. We have simliar framework as well stage break down are universally applied in gurbani as well: [URL]http://hazrat-inayat-khan.org/php/views.php?h1=31&h2=14&h3=16[/URL] [B][SIZE=6] Vol. 9, The Unity of Religious Ideals[/SIZE][/B] [SIZE=5][B][URL='http://hazrat-inayat-khan.org/php/mark.php?h1=31&h2=14']P[/URL]rophets and Religions[/B][/SIZE] [SIZE=4][B]The Four Grades of Knowledge in Islam[/B][/SIZE] In Islam there is no caste, as the Message was meant to be for uniting humanity in one brotherhood, and yet it was found necessary to train the individuals according to their evolution in life. A training was given in four classes, namely, Shariat, Tarikat, Haqiqat, and Marifat. Since the world of Islam became busy in national and social affairs, the Shariat was held fast by the religious authorities and Tarikat only with a few pious ones, who sought the door of a Sufi, wanting an initiation in the inner light which was contained in the two remaining classes, Haqiqat and Marifat. The two immediate disciples of the Prophet, Ali and Sadik, were initiated by the Prophet, and were the great Masters of the inner teachings of the knowledge of God. Besides, the Sufis who existing during the time of the Prophet were benefited by the presence of the Prophet and the inspiration they gained in Sufism, to which one soon reaches through the path of Shariat, Tariqat, Haqiqat, and Marifat. [B][I]Shariat means the law that it is necessary for the collectivity to observe, to harmonize with one's surroundings and with one's self within. Although the religious authorities of Islam have limited it to restrictions, yet a thousand places in the Qur'an and Hadith one can trace where the law of Shariat is meant to be subject to change to suit the time and place. The law of Shariat, unlike any other religious law, deals with all aspects of life, and it is therefore that the Prophet of Islam had to experience personally all aspects of life. The Prophet as an orphan, as a warrior, as a politician, as a merchant, as a shepherd, as a king, as a husband, as a father, as brother, as son and grandson, had to play different parts in the world's various aspects of life before he was prepared to give this divine law. Tariqat is the understanding of law besides following it, that we must understand the cause of all things that we must do and must not do, instead of obeying the law without understanding. Those who are not evolved are supposed to have faith and to submit to the law. It is for those whose intelligence does not accept things that cannot answer their reason. Haqiqat is to know the truth of our being and the inner law of Nature. This knowledge widens the heart of a person. When he has realized the truth of being, he has realized the One Being; he is different from nobody, distant from no one: he is one with all. That is the grade where religion ends and Sufism begins. Marifat is the actual realization of God, the One Being, when there is no doubt anywhere. When these four classes are accomplished, then the full play of Sufism comes. Sufi means Safi, pure--not only pure from differences and distinctions, but even pure from all that is learnt and known. That is the state of Allah, the pure and perfect One.[/I][/B] [/QUOTE]
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