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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="spnadmin" data-source="post: 189369" data-attributes="member: 35"><p>arshi ji</p><p></p><p>I find that Tejwant Singh ji did indeed enrich this thread with many questions. Should not we disentangle Guru Nanak's philosophy from that of earlier Vedic/Hindu traditions? The classical understanding of khands sets in place the idea of spiritual hierarchies. </p><p></p><p>Respected forum mentor Japjisahib04 ji in an early comment in this thread questions the tendency to see the khands as rigid steps or hierarchies. He describes them as states of mind, working jointly and having different degrees of importance at different times on one's spiritual journey.</p><p></p><p></p><p></p><p></p><p>Thus, the khands would be a telling subject where our Gurus either provided us with revolutionary thinking or they did not, and instead were walking an eclectic vedantic path. </p><p></p><p>Here are some of Tejwant's most recent questions, followed by your replies when given, and sometimes your replies were given in later posts. </p><p></p><p></p><p></p><p></p><p>It is not clear from your answers how you differentiate Guru Nanak's point of view from vedic counterparts of his time. Khands in your extended discourse (follow-up replies to Tejwantji) continue to seem like steps on a staircase, with both the ascent and the experience described in a ways one might hear sitting at the feet of a sage of Benares. I know that cannot be your meaning. Please would you elaborate on the differences between Guru Nanak's teaching and the Hindu philosophy of Guru Nanak's day?</p><p></p><p>1. How is an intangible soul tested in an intangible realm?</p><p>2. Who are the devtas and danaavs? Where do they come from? From what or from whom do they incarnate? Or, do they have an independent lineage of some kind?</p><p>3. Who are the "agents of God" who mix with unevolved spirits -- apparently to test them? </p><p>4. How exactly are khands testing zones? What kinds of testing would be limited to the Gyan khand?</p><p>5. Do the khands have both tangible and intangible/spiritual qualities? If yes, then does testing occur on both the tangible and intangible at the same time?</p><p>6. What yardstick is used to determine whether an "agent of God" has passed the tests to which he himself was once put? Or perhaps an agent of God was advanced, requiring no tests himself.</p><p>7. How does one know that the agent of God is a kind of teacher or spiritual sage - rather than a danaav sent to mislead? </p><p>8. If the experiences of an agent of God cannot be shared, how does the chella benefit from them? </p><p>9. Ultimately in the vedic tradition a chella is told "Be your own guru!" This marks the teacher's sense that the chella has evolved to the stage where a teacher hinders a student's further spiritual progress. Is there anything in Sri Guru Granth Sahib Ji telling us that a similar dependence on agents of God or spiritual sages takes place? Does SGGS tell us that spiritual dependence then is followed by ultimate independence? </p><p></p><p>Your answers would go a long way to helping the rest of us learn how Guru Nanak abandoned the notion of spiritual aristocracy. Bibek buddhi is there in all. </p><p></p><p>From the vichaar of findingmyway ji on another thread:</p></blockquote><p></p>
[QUOTE="spnadmin, post: 189369, member: 35"] arshi ji I find that Tejwant Singh ji did indeed enrich this thread with many questions. Should not we disentangle Guru Nanak's philosophy from that of earlier Vedic/Hindu traditions? The classical understanding of khands sets in place the idea of spiritual hierarchies. Respected forum mentor Japjisahib04 ji in an early comment in this thread questions the tendency to see the khands as rigid steps or hierarchies. He describes them as states of mind, working jointly and having different degrees of importance at different times on one's spiritual journey. Thus, the khands would be a telling subject where our Gurus either provided us with revolutionary thinking or they did not, and instead were walking an eclectic vedantic path. Here are some of Tejwant's most recent questions, followed by your replies when given, and sometimes your replies were given in later posts. It is not clear from your answers how you differentiate Guru Nanak's point of view from vedic counterparts of his time. Khands in your extended discourse (follow-up replies to Tejwantji) continue to seem like steps on a staircase, with both the ascent and the experience described in a ways one might hear sitting at the feet of a sage of Benares. I know that cannot be your meaning. Please would you elaborate on the differences between Guru Nanak's teaching and the Hindu philosophy of Guru Nanak's day? 1. How is an intangible soul tested in an intangible realm? 2. Who are the devtas and danaavs? Where do they come from? From what or from whom do they incarnate? Or, do they have an independent lineage of some kind? 3. Who are the "agents of God" who mix with unevolved spirits -- apparently to test them? 4. How exactly are khands testing zones? What kinds of testing would be limited to the Gyan khand? 5. Do the khands have both tangible and intangible/spiritual qualities? If yes, then does testing occur on both the tangible and intangible at the same time? 6. What yardstick is used to determine whether an "agent of God" has passed the tests to which he himself was once put? Or perhaps an agent of God was advanced, requiring no tests himself. 7. How does one know that the agent of God is a kind of teacher or spiritual sage - rather than a danaav sent to mislead? 8. If the experiences of an agent of God cannot be shared, how does the chella benefit from them? 9. Ultimately in the vedic tradition a chella is told "Be your own guru!" This marks the teacher's sense that the chella has evolved to the stage where a teacher hinders a student's further spiritual progress. Is there anything in Sri Guru Granth Sahib Ji telling us that a similar dependence on agents of God or spiritual sages takes place? Does SGGS tell us that spiritual dependence then is followed by ultimate independence? Your answers would go a long way to helping the rest of us learn how Guru Nanak abandoned the notion of spiritual aristocracy. Bibek buddhi is there in all. From the vichaar of findingmyway ji on another thread: [/QUOTE]
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