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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="muddymick" data-source="post: 186887" data-attributes="member: 14492"><p>Muddymick ji,</p><p></p><p>Guru Fateh.</p><p></p><p>You seem a bit upset and I apologise for that if my post made you so. Sikhi is all about conversation where disagreements are part and parcel of the learning process.</p><p></p><p>I am sorry if I gave the impression of upset, I am not and may need to look at how I post.</p><p></p><p>You write:</p><p></p><p>Quote:</p><p>=muddymick;186876]With respect Tejwant ji,</p><p>As the progenitor of the thread I think I may be best placed as to judge it's original intent.</p><p>Yourself as a progenitor of this thread has helped me explain what the subject of the thread is, which is Sikhi Path. It has nothing to do with any other religion including Buddhism which you often mention in your posts as a comparison to Sikhi. As I mentioned in my previous post, any one is free to do that. If you want to compare it with other religions than the title is the wrong one I am afraid. It does not indicate what you have been talking about in your posts in response to others.</p><p></p><p>Quote:</p><p>Whether one wants to consider the Sikh path as distinct was never at question</p><p>So, what are your questions? If it relates to the above, then please say so and ask them in that manner so we can have a conversation.</p><p></p><p>This was a response to spnadmin Ji</p><p></p><p>Quote:</p><p>however to suggest it came into being in a social, linguistic, historic or even theological vacuum is blatantly and highly questionable.</p><p>What is highly questionable and in what manner? Please elaborate with concrete examples.</p><p></p><p>I am suggesting that pretending that the Guru's where not affected by prevalent linguistic, social or theological mores of that particular historic period would be questionable.</p><p></p><p>Quote:</p><p>spnadmin ji wrote on another thread "Sri Guru Granth Sahib Ji was never intended to be exclusively for Sikhs. Guru Nanak spoke to Mulsims, Hindus, Jains, and Christians. Thus, there are those of us who prefer to think of the message of Guru Granth as inclusive not exclusive</p><p>First and foremost, thanks for proving my point which Spnadmin ji and myself tried to drive home. What is said in the other thread belongs to that one. Please question or share your ideas there. This thread started by you is called Sikhi Path and we should stick to it.</p><p></p><p>That seems fine.</p><p></p><p>Secondly, I do not consider Sikhi as a religion but a way of life. A Sikh simply means a learner, a seeker, a student; unlike a Buddhist who follows the teachings of only Buddha although no one is certain what they are because he did not write a single word or a Christian who does the same with the Gospels as Christ's words, but no is certain because they were written many many years after like the teachings of Buddha. Hence these teachings and of other religions which include the Abrahamic ones are highly questionable because we have no idea about the author/s unlike the writings in the Sri Guru Granth Sahib Ji where every author is known and it is written in such a way that nothing can be taken out or added to it. In other words, the distortions, if intended of the original writings are impossible to do.</p><p></p><p>Firstly Buddha means one who is awake (there have been many Buddhas) Buddhists do not exclusively follow the teachings of Lord Buddha (the historic Buddha) That would be the Theravadins. The teachings of some Branches (also written by others who are awake) are followed and the historical veracity is beyond question. However this is not exclusively so and all sytems that accord with reaching ultimate reality are Buddhist (as they lead to one awakening) Buddhist= one who strives to awake.</p><p>However trusting to historic veracity is questionable in it's self considering some philosophical and religious scripture (however that is another debate)</p><p></p><p>Guru Nanak never mentioned anywhere nor did the other nine Nanaks who followed him that they came to form another religion but to share their ideas with others. That is why it is a lifestyle.</p><p></p><p>Quote:</p><p>Thus, there are those of us who prefer to think of the message of Guru Granth as inclusive not exclusive. That does not however mean that Guru Nanak was integrating teachings from many different religions into a single message. Rather it means he was disclosing a message that could take a devotee beyond the exclusive orthodoxies of his or her particular religion.</p><p>Is the above your personal opinion? If it is, please elaborate it with examples.</p><p></p><p>No it is not my opinion it is a direct quote from spnadmin. </p><p></p><p>Quote:</p><p>One wonders if this is true does it not suggest that all exclusive orthodoxies are to be examined and questioned?</p><p>would that also include what have become exclusive orthodoxies of Sikhism? (I am talking of the established religion not the actual teachings of the Guru's)</p><p>Once again, your questions above should be asked, opined in the thread they were written in as Spnadmin ji and myself mentioned, let’s stick to the subject of this thread that you started,which is Sikhi Path, otherwise everything becomes muddled. No pun intended.</p><p></p><p>No prob.....I seem to make a habit of questioning beyond the thread....mmmm</p><p></p><p>Quote:</p><p>However just as a guest in ones house bows to ones rules, so I will be lead on this issue.</p><p>We are all guests here. That is the beauty of Sikhi. We are all learners, seekers and students.</p><p></p><p>Quote:</p><p>My intent has not been to upset or insult and if I have done so I apologise for my short comings.</p><p>Interactions, disagreements are part of Sikhi as mentioned before. No one is taking your post as insult but requesting you to stick to the subject you started. So, no need to apologise.</p><p></p><p>Many thanks <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p></blockquote><p></p>
[QUOTE="muddymick, post: 186887, member: 14492"] Muddymick ji, Guru Fateh. You seem a bit upset and I apologise for that if my post made you so. Sikhi is all about conversation where disagreements are part and parcel of the learning process. I am sorry if I gave the impression of upset, I am not and may need to look at how I post. You write: Quote: =muddymick;186876]With respect Tejwant ji, As the progenitor of the thread I think I may be best placed as to judge it's original intent. Yourself as a progenitor of this thread has helped me explain what the subject of the thread is, which is Sikhi Path. It has nothing to do with any other religion including Buddhism which you often mention in your posts as a comparison to Sikhi. As I mentioned in my previous post, any one is free to do that. If you want to compare it with other religions than the title is the wrong one I am afraid. It does not indicate what you have been talking about in your posts in response to others. Quote: Whether one wants to consider the Sikh path as distinct was never at question So, what are your questions? If it relates to the above, then please say so and ask them in that manner so we can have a conversation. This was a response to spnadmin Ji Quote: however to suggest it came into being in a social, linguistic, historic or even theological vacuum is blatantly and highly questionable. What is highly questionable and in what manner? Please elaborate with concrete examples. I am suggesting that pretending that the Guru's where not affected by prevalent linguistic, social or theological mores of that particular historic period would be questionable. Quote: spnadmin ji wrote on another thread "Sri Guru Granth Sahib Ji was never intended to be exclusively for Sikhs. Guru Nanak spoke to Mulsims, Hindus, Jains, and Christians. Thus, there are those of us who prefer to think of the message of Guru Granth as inclusive not exclusive First and foremost, thanks for proving my point which Spnadmin ji and myself tried to drive home. What is said in the other thread belongs to that one. Please question or share your ideas there. This thread started by you is called Sikhi Path and we should stick to it. That seems fine. Secondly, I do not consider Sikhi as a religion but a way of life. A Sikh simply means a learner, a seeker, a student; unlike a Buddhist who follows the teachings of only Buddha although no one is certain what they are because he did not write a single word or a Christian who does the same with the Gospels as Christ's words, but no is certain because they were written many many years after like the teachings of Buddha. Hence these teachings and of other religions which include the Abrahamic ones are highly questionable because we have no idea about the author/s unlike the writings in the Sri Guru Granth Sahib Ji where every author is known and it is written in such a way that nothing can be taken out or added to it. In other words, the distortions, if intended of the original writings are impossible to do. Firstly Buddha means one who is awake (there have been many Buddhas) Buddhists do not exclusively follow the teachings of Lord Buddha (the historic Buddha) That would be the Theravadins. The teachings of some Branches (also written by others who are awake) are followed and the historical veracity is beyond question. However this is not exclusively so and all sytems that accord with reaching ultimate reality are Buddhist (as they lead to one awakening) Buddhist= one who strives to awake. However trusting to historic veracity is questionable in it's self considering some philosophical and religious scripture (however that is another debate) Guru Nanak never mentioned anywhere nor did the other nine Nanaks who followed him that they came to form another religion but to share their ideas with others. That is why it is a lifestyle. Quote: Thus, there are those of us who prefer to think of the message of Guru Granth as inclusive not exclusive. That does not however mean that Guru Nanak was integrating teachings from many different religions into a single message. Rather it means he was disclosing a message that could take a devotee beyond the exclusive orthodoxies of his or her particular religion. Is the above your personal opinion? If it is, please elaborate it with examples. No it is not my opinion it is a direct quote from spnadmin. Quote: One wonders if this is true does it not suggest that all exclusive orthodoxies are to be examined and questioned? would that also include what have become exclusive orthodoxies of Sikhism? (I am talking of the established religion not the actual teachings of the Guru's) Once again, your questions above should be asked, opined in the thread they were written in as Spnadmin ji and myself mentioned, let’s stick to the subject of this thread that you started,which is Sikhi Path, otherwise everything becomes muddled. No pun intended. No prob.....I seem to make a habit of questioning beyond the thread....mmmm Quote: However just as a guest in ones house bows to ones rules, so I will be lead on this issue. We are all guests here. That is the beauty of Sikhi. We are all learners, seekers and students. Quote: My intent has not been to upset or insult and if I have done so I apologise for my short comings. Interactions, disagreements are part of Sikhi as mentioned before. No one is taking your post as insult but requesting you to stick to the subject you started. So, no need to apologise. Many thanks :) [/QUOTE]
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