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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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Discussions
Interfaith Dialogues
The Brahmins, The Bhagats, Then And Now
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<blockquote data-quote="BhagatSingh" data-source="post: 175699" data-attributes="member: 2610"><p><strong>Re: The Falsehood Of Damdami Taksal-Translated</strong></p><p></p><p></p><p>Gyani ji,</p><p>Brahmin is a profession and an archetype, and the two are inter-related. Jatt/Shudra is a also profession, the archetype is Shudra. yes it's true we can be born of parents to those professions. What Kabir ji is saying is that it does not matter whether you are born of a Brahmini or a Jatti, what matters is if you are carrying out the responsibilities of the particular profession, and acting within that archetype. So a true Brahmin is one who studies Brahm. A true Jatt is one who farms.</p><p></p><p>There's a lot of grey here, it's not black and white. Everyone has the Brahmin archetype, the Kshatriya archetype, the Vaishya archetype, the Shudra archetype inside of them in varying degrees. Whichever one is more pronounced, the more the individual will act according to the archetype and the more successful they will be at related professions.</p><p></p><p>Kabir ji is laying out the Brahmin archetype in front of Brahmins (by name, and who are not actually acting like a Brahmin should), saying look guys "Brahmin archetype is one who studies Brahm, everything in existence. Are you actively doing this and creating new knowledge? or are you simply resting in the glories of your Brahmin ancestors? Are you claiming superior understanding simply due to being born of a Brahmin mother or did you actually develop a superior understanding through studying Brahm?" </p><p></p><p>So in case of Dhadrianwale, he is only born a jatt. Nothing he is doing now, is related to that profession in anyway. So when people call him jatt, it's just ignorance. </p><p>When it comes to someone like Bhai Mati Das ji, etc who were involved in studying scriptures and the tasks Brahmin-archetype is involved in. Then it is accurate to call them Brahmins.</p><p>There also someone above Brahmins, this is the Sadhu/Sant archetype. The enlightened being. Although not part of a caste-system this archetype is accepted by most Indians, as being higher than Brahmins. Brahmin is the closest archetype to it. So it is more accurate to say that authors of Guru Granth Sahib are of this archetype. But profession-wise 10+ are Brahmins, 6+ are Kshatriya, etc. You get the picture.</p><p></p><p>So to sum up, Studying of Brahm is part of an archetype we can call Brahmin. One who does it on a regular basis, one who has made a profession out of it is called a Brahmin. Fighting and ruling are part of the kshatriya archetpe, one who does is on a regular basis and has made a profession out of it, is called a Kshatriya, and so on. I think you get the picture. So one can be a Brahmin and be a Gursikh. One can be Kshatriya and be a Gursikh, etc. You get it now.</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 175699, member: 2610"] [b]Re: The Falsehood Of Damdami Taksal-Translated[/b] Gyani ji, Brahmin is a profession and an archetype, and the two are inter-related. Jatt/Shudra is a also profession, the archetype is Shudra. yes it's true we can be born of parents to those professions. What Kabir ji is saying is that it does not matter whether you are born of a Brahmini or a Jatti, what matters is if you are carrying out the responsibilities of the particular profession, and acting within that archetype. So a true Brahmin is one who studies Brahm. A true Jatt is one who farms. There's a lot of grey here, it's not black and white. Everyone has the Brahmin archetype, the Kshatriya archetype, the Vaishya archetype, the Shudra archetype inside of them in varying degrees. Whichever one is more pronounced, the more the individual will act according to the archetype and the more successful they will be at related professions. Kabir ji is laying out the Brahmin archetype in front of Brahmins (by name, and who are not actually acting like a Brahmin should), saying look guys "Brahmin archetype is one who studies Brahm, everything in existence. Are you actively doing this and creating new knowledge? or are you simply resting in the glories of your Brahmin ancestors? Are you claiming superior understanding simply due to being born of a Brahmin mother or did you actually develop a superior understanding through studying Brahm?" So in case of Dhadrianwale, he is only born a jatt. Nothing he is doing now, is related to that profession in anyway. So when people call him jatt, it's just ignorance. When it comes to someone like Bhai Mati Das ji, etc who were involved in studying scriptures and the tasks Brahmin-archetype is involved in. Then it is accurate to call them Brahmins. There also someone above Brahmins, this is the Sadhu/Sant archetype. The enlightened being. Although not part of a caste-system this archetype is accepted by most Indians, as being higher than Brahmins. Brahmin is the closest archetype to it. So it is more accurate to say that authors of Guru Granth Sahib are of this archetype. But profession-wise 10+ are Brahmins, 6+ are Kshatriya, etc. You get the picture. So to sum up, Studying of Brahm is part of an archetype we can call Brahmin. One who does it on a regular basis, one who has made a profession out of it is called a Brahmin. Fighting and ruling are part of the kshatriya archetpe, one who does is on a regular basis and has made a profession out of it, is called a Kshatriya, and so on. I think you get the picture. So one can be a Brahmin and be a Gursikh. One can be Kshatriya and be a Gursikh, etc. You get it now. [/QUOTE]
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The Brahmins, The Bhagats, Then And Now
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