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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="Arvind" data-source="post: 1404" data-attributes="member: 245"><p>Dear Sangat,</p><p> </p><p>On the present pages, there are 13 symbols at the top. Could some one take time to explain what thinking school they stand for, and their significance!</p><p> </p><p>I get on to the following:</p><p> </p><p><strong>Khanda:</strong> </p><p>Ref <a href="http://www.sikh.net/sikhism/khanda.htm" target="_blank">http://www.sikh.net/sikhism/khanda.htm</a></p><p style="text-align: left">The Khanda constitutes three symbols in one. However, the name is derived from the central symbol, Khanda, a special type of double-edged sword which confirms the Sikhs' belief in One God.</p><p></p><p> </p><p></p><p></p><p style="margin-left: 20px"></p> <p style="margin-left: 20px"></p> <ul style="margin-left: 20px"> <li data-xf-list-type="ul"><p style="text-align: left">The double-edged sword is the creative power of God which controls the destiny of the whole creation. It is sovereign power over life and death. </p> </li> <li data-xf-list-type="ul"><p style="text-align: left">The right edge of the double-edged sword symbolizes freedom and authority governed by moral and spiritual values. </p> </li> <li data-xf-list-type="ul"><p style="text-align: left">The left edge of the double-edged sword symbolizes divine justice which chastises and punishes the wicked oppressors. </p> </li> <li data-xf-list-type="ul"><p style="text-align: left">On the left side is the sword of spiritual sovereignty, Piri; on the right side is the sword of political sovereignty, Miri. </p> </li> </ul> <p style="text-align: left">There must always be a balance between the two and this balance is emphasized by a inside circle. The circle is what is called the Chakra. This is a symbol of all-embracing divine manifestation including everything and wanting nothing, without beginning or end, neither first or last, timeless, and absolute. It is the symbol of oneness, unity, justice, humanity and morality. The Chakra was also used by the Sikhs as one of the war weapons against injustice and oppression. Almost all Sikh warriors used to wear it in the eighteenth century.</p> <p style="text-align: left"></p> <p style="text-align: left"></p> <p style="text-align: left"></p><p style="text-align: left">Actually, while reading above, it came to my mind, whether this symbol stands for Bhagautee in Ardaas!</p></p> <p style="text-align: left"></p> <p style="text-align: left"></p> <p style="text-align: left"></p> <p style="text-align: left"><strong>Aum / Om:</strong></p> <p style="text-align: left">Ref: <a href="http://www.geocities.com/profvk/mantra2.html" target="_blank">http://www.geocities.com/profvk/mantra2.html</a></p> <p style="text-align: left"></p> <p style="text-align: left"><span style="color: black">The names of God have been given great sanctity by the vedas themselves. That is where we find the basic <em>mantras</em> such as <em>Om namah sivaaya</em>, <em>Om namo naaraayanaaya</em>, where the names themselves contribute to the significance of the mantras. <em>Om</em>by itself is the mystic word which is most important for the religious and spiritual pursuit of a Hindu. Without an explanation and understanding of this word no study of Spirituality in Hindu religion may be complete. The word consists of a triad of three sounds (<em>maatras</em>), namely '<em>a</em>' (as the 'u' in 'but'), '<em>u'</em> (as the 'u' in 'put') and '<em>m</em>'.This is why many texts referring to this word use the spelling '<em>aum</em>' thus emphasizing the three '<em>maatras</em>' which make up '<em>om</em>'. The term <em>maatra</em> is used for the upper limb of the <em>deva-naagari</em> characters and a syllabic instant in prosody. The esoteric significance of these three <em>maatras</em></span><span style="color: #0000bf"><span style="color: black"> and the myriads of connotations that they stand for are the subject matter of many passages in the Upanishads, the Gita and other scriptures.</span> </span></p> <p style="text-align: left"></p> <p style="text-align: left"><strong>Crescent and Star:</strong></p> <p style="text-align: left">Ref: <a href="http://bismikaallahuma.org/Polemics/lunar.htm" target="_blank">http://bismikaallahuma.org/Polemics/lunar.htm</a></p><p style="text-align: left"><span style="color: black">Islam verses talk about this as follows:</span></p> <p style="text-align: left"><span style="color: black"><em>"Among His Signs are the Night and the Day and the Sun and Moon. Prostrate (adore) not to the Sun and the Moon but prostrate to God, Who created them, if it is Him ye wish to serve."</em> (Qur'ân, 41: 37)</span></p> <p style="text-align: left"><span style="color: black">Function of moon in Islam is that it determines the Islamic lunar calendar. The Qur'ân confirms this when it speaks of the moon being subject to God's Law. This is confirmed when we read the following verse</span></p></p> <p style="text-align: left"></p> <p style="text-align: left"></p> <p style="text-align: left"></p> <p style="margin-left: 20px"><span style="color: black"><em>"Seest thou not that God merges Night into Day and He merges Day into Night; that he has subjected the sun and the moon (to His Law), each running its course for a term appointed: and that God is well acquainted with all that ye do?"</em> (Qur'ân, 31:29)</span></p> <p style="text-align: left">By the way, Did anyone notice when 'Allah-hu-Akbar' is written stylishly in modern writing, it resembles Khanda symbol? Look at Iran flag 'Coat of Arms' for details at <a href="http://flagspot.net/flags/ir.html" target="_blank">http://flagspot.net/flags/ir.html</a></p><p>And it is known that Guru Gobind Singh was a persian poet too. Do you see this just as a coincidence?</p><p> </p><p></p><p></p><p style="text-align: left">Best Regards.</p> <p style="text-align: left"></p> <p style="text-align: left"></p> <p style="text-align: left"></p></blockquote><p></p>
[QUOTE="Arvind, post: 1404, member: 245"] Dear Sangat, On the present pages, there are 13 symbols at the top. Could some one take time to explain what thinking school they stand for, and their significance! I get on to the following: [b]Khanda:[/b] Ref [url="http://www.sikh.net/sikhism/khanda.htm"]http://www.sikh.net/sikhism/khanda.htm[/url] [left]The Khanda constitutes three symbols in one. However, the name is derived from the central symbol, Khanda, a special type of double-edged sword which confirms the Sikhs' belief in One God.[/left] [indent] [list] [*][left]The double-edged sword is the creative power of God which controls the destiny of the whole creation. It is sovereign power over life and death. [/left] [*][left]The right edge of the double-edged sword symbolizes freedom and authority governed by moral and spiritual values. [/left] [*][left]The left edge of the double-edged sword symbolizes divine justice which chastises and punishes the wicked oppressors. [/left] [*][left]On the left side is the sword of spiritual sovereignty, Piri; on the right side is the sword of political sovereignty, Miri. [/left] [/list] [/indent][left]There must always be a balance between the two and this balance is emphasized by a inside circle. The circle is what is called the Chakra. This is a symbol of all-embracing divine manifestation including everything and wanting nothing, without beginning or end, neither first or last, timeless, and absolute. It is the symbol of oneness, unity, justice, humanity and morality. The Chakra was also used by the Sikhs as one of the war weapons against injustice and oppression. Almost all Sikh warriors used to wear it in the eighteenth century. [left]Actually, while reading above, it came to my mind, whether this symbol stands for Bhagautee in Ardaas![/left] [b]Aum / Om:[/b] Ref: [url="http://www.geocities.com/profvk/mantra2.html"]http://www.geocities.com/profvk/mantra2.html[/url] [color=black]The names of God have been given great sanctity by the vedas themselves. That is where we find the basic [i]mantras[/i] such as [i]Om namah sivaaya[/i], [i]Om namo naaraayanaaya[/i], where the names themselves contribute to the significance of the mantras. [i]Om[/i]by itself is the mystic word which is most important for the religious and spiritual pursuit of a Hindu. Without an explanation and understanding of this word no study of Spirituality in Hindu religion may be complete. The word consists of a triad of three sounds ([i]maatras[/i]), namely '[i]a[/i]' (as the 'u' in 'but'), '[i]u'[/i] (as the 'u' in 'put') and '[i]m[/i]'.This is why many texts referring to this word use the spelling '[i]aum[/i]' thus emphasizing the three '[i]maatras[/i]' which make up '[i]om[/i]'. The term [i]maatra[/i] is used for the upper limb of the [i]deva-naagari[/i] characters and a syllabic instant in prosody. The esoteric significance of these three [i]maatras[/i][/color][color=#0000bf][color=black] and the myriads of connotations that they stand for are the subject matter of many passages in the Upanishads, the Gita and other scriptures.[/color] [/color] [b]Crescent and Star:[/b] Ref: [url="http://bismikaallahuma.org/Polemics/lunar.htm"]http://bismikaallahuma.org/Polemics/lunar.htm[/url] [left][color=black]Islam verses talk about this as follows:[/color][/left] [left][color=black][i]"Among His Signs are the Night and the Day and the Sun and Moon. Prostrate (adore) not to the Sun and the Moon but prostrate to God, Who created them, if it is Him ye wish to serve."[/i] (Qur'ân, 41: 37)[/color][/left] [left][color=black]Function of moon in Islam is that it determines the Islamic lunar calendar. The Qur'ân confirms this when it speaks of the moon being subject to God's Law. This is confirmed when we read the following verse[/color][/left] [/left] [indent][color=black][i]"Seest thou not that God merges Night into Day and He merges Day into Night; that he has subjected the sun and the moon (to His Law), each running its course for a term appointed: and that God is well acquainted with all that ye do?"[/i] (Qur'ân, 31:29)[/color][/indent] [left]By the way, Did anyone notice when 'Allah-hu-Akbar' is written stylishly in modern writing, it resembles Khanda symbol? Look at Iran flag 'Coat of Arms' for details at [url="http://flagspot.net/flags/ir.html"]http://flagspot.net/flags/ir.html[/url][/left] And it is known that Guru Gobind Singh was a persian poet too. Do you see this just as a coincidence? [left]Best Regards. [/left] [/QUOTE]
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