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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="Amarpal" data-source="post: 97863" data-attributes="member: 10"><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Dear Khalsa Ji,</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">I am adding to the beautiful post from Virinder Ji on ‘<strong>Vedas</strong>’.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Vedas were created over a long period of time. They were passed on from the Guru to disciples by a word of mouth. At some stage they were compiled and written down; as Virinder Ji’s post says, when precisely? no one knows. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The sage Ved Vyas is said to be the compiler or all of them. The period of time over which this compilation took place was many times more than the life time of any human being. Scholars of Ramakrishna Mission suggest that Ved Vyas was not a person but a post. Ved means knowledge, and Vyas means diameter. Together it means a person whose knowledge was vast enough to encompass all the knowledge of Vedas. Such a person was authorized to compile the knowledge into a collection and to edit them.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Rig Veda to Upanishad indicates the evolution of the spiritual thoughts in this part of the world. While Rig Veda is the text of a ritualistic religion, Upanishads are philosophical in nature. At many places Upanishad do not agree with Vedas, at places Upanishad are critical of Vedas. Rig Vedas have only male Gods and basically sing the praise of these multiple Gods and seek their assistance in combating what threatens them and seek their blessing on any good event. Philosophical thoughts of Upanishads co-exist with the rituals of Rig Veda in present day followers of that religion. </span></span></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong><u>Note</u>: </strong>Upa means lower; ni means ground; shad means sitting. Upa+ni+Shad = Upanishad means sitting on ground at a level lower that the level at which the Guru is sitting. This was the way the disciples learned from the Guru and when they this learning was documented the compilation too was called Upanishad</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">As Virinder Ji has referred to ‘The Laws of Manu’, true, they form the basis of sociology of Hindu society; even formation of constitution of India is influenced by it. As I understand, these were created and compiled over a long period of time by wise people of that time (Manu means wise person). I hold the opinion that many wise individuals of that time have progressively created it with twin objective in mind – (a) to maintain the predominance of Brahmins (the highest caste of Hindu society) and (b) to regulate the society of that time.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Because the Laws of Manu prevented all persons other than male Brahmins to get educated and participate actively in religious practices, it was creating problem and thus providing incentive for them to leave Hindu fold and join other religions including Tantra which made no distinction between based on caste or gender. It is for this reason Bhagavatam – the last of the compilation by Ved Vyas was undertaken; no restriction was put on listening or reading to it. It brought in active practice of religion a large section of population – viz. all the women of all the four castes including Brahmin women who were not allowed earlier; all the males of the other three castes; and degenerated and expelled Brahmins, which was otherwise left out by Vedic practices and Laws of Manu.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">To the common people instead of Philosophy of Upanishads, it the mythology and epics that gave a religious satisfaction within the Hindu society and provided the glue to remain within Hindu fold which was under pressure from Jainism and Buddhism.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The various streams of worships and philosophies co-existed along side under the umbrella of Hinduism. This was natural in absence of any central authority to enforce a specific way. To illustrate it, I do not have to go far. Sikh religion does not believe in caste system, yet by force of habits and past affiliation some form of caste still exist in practice, we find Sikhs of different denominations. This way the word Hinduism came to encompass a very large number of practices and ways of worships in its fold; Vedic practices co-existed with Upanishad and Bhagti of mythological Avatars. All are right because they believe in it; they believe that their mythological Avatars and Vedic Gods are true; it is similar to my belief in a formless Absolute ‘The Sat’; there is no scientific basis for both the beliefs – mine and theirs, that is why they are called beliefs. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Hindu religion has logically arranged all the different streams of thoughts in a form of hierarchy. The Gods of Vedas, e.g. Indra, Varun, Yama, Surya etc all were considered Gods of heaven (Swarga), above them came the trinity of Brahama, Vishnu and Shiva, which were part of creation and The mythological Avatars where told to be the incarnation of one of the three gods constituting the Trinity. Above the trinity came the source for all the three, the formless.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">All these beliefs co-exist in Hindu fold. The Followers of Santana Dharma, who predominantly worship the Avatars of the two Epics – Ramayana and Mahabharata – do chant Vedic Mantras during their rituals, while followers of Maharishi Dayanand Saraswati (founder of Arya Samaj) who asked his followers to follow Vedic practices and limit themselves to Vedic forms of worship (Havens and Yagnas where Mantras from Vedas are chanted in presence of fire and sacrifices for Vedic Gods), but most of these followers also celebrate Janmasthami and Diwali which are connected to epics at places even the practices of Tantra too enter into their worship. All religious streams of Hindu religion co-exist in all with different weight-age as felt right by the followers. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Guru Sahib knew all about the evolution of Hindu system of religious ideas. He knew that the purpose of birth in human form is not to live the worldly life, but to act as instrument of the creator in protect and evolve the creation. He told his Sikhs that the sole source of all that is, is the Absolute i.e. ‘The Sat’, our life is sustained by ‘The Sat’, ‘The Sat’ is within us; we, from the depth of our heart and soul, happily serve ‘The Sat’ in whom finally we merge. He remove the complications and asked his disciple to worship the formless, ‘The Sat’. He eliminate the need of rituals in the worship and emphasized Dhyan (Meditation), Simran (remembrance), and Jaap (repeated utterance of the symbolic vocal sound – Satnaam Waheguru or Waheguru - that brings the idea of ‘The Sat’ to mind) He gave us the teachings in the form of the text of Siri Guru Granth Sahib to read, learn and find our own way through Sikh religion to spirituality and ultimately to divinity. </span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">He made Sikh religion a common man’s religion which Vedic religion was not. Its text was in Sanskrit, which was taught only to Brahmins who earned their living from it. Guru Sahib even eliminated these priests and made the relations between the natural as they are i.e. direct. Each of his follower could worship ‘The Ultimate Absolute and Essence of all that Is’ – ‘The Sat’ on her or his own.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">With this I close the post.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">With love and respect for all.</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Amarpal Singh</span></span></p></blockquote><p></p>
[QUOTE="Amarpal, post: 97863, member: 10"] [FONT=Times New Roman][SIZE=3]Dear Khalsa Ji,[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]I am adding to the beautiful post from Virinder Ji on ‘[B]Vedas[/B]’.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Vedas were created over a long period of time. They were passed on from the Guru to disciples by a word of mouth. At some stage they were compiled and written down; as Virinder Ji’s post says, when precisely? no one knows. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]The sage Ved Vyas is said to be the compiler or all of them. The period of time over which this compilation took place was many times more than the life time of any human being. Scholars of Ramakrishna Mission suggest that Ved Vyas was not a person but a post. Ved means knowledge, and Vyas means diameter. Together it means a person whose knowledge was vast enough to encompass all the knowledge of Vedas. Such a person was authorized to compile the knowledge into a collection and to edit them.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Rig Veda to Upanishad indicates the evolution of the spiritual thoughts in this part of the world. While Rig Veda is the text of a ritualistic religion, Upanishads are philosophical in nature. At many places Upanishad do not agree with Vedas, at places Upanishad are critical of Vedas. Rig Vedas have only male Gods and basically sing the praise of these multiple Gods and seek their assistance in combating what threatens them and seek their blessing on any good event. Philosophical thoughts of Upanishads co-exist with the rituals of Rig Veda in present day followers of that religion. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [SIZE=3][FONT=Times New Roman][B][U]Note[/U]: [/B]Upa means lower; ni means ground; shad means sitting. Upa+ni+Shad = Upanishad means sitting on ground at a level lower that the level at which the Guru is sitting. This was the way the disciples learned from the Guru and when they this learning was documented the compilation too was called Upanishad[/FONT][/SIZE] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]As Virinder Ji has referred to ‘The Laws of Manu’, true, they form the basis of sociology of Hindu society; even formation of constitution of India is influenced by it. As I understand, these were created and compiled over a long period of time by wise people of that time (Manu means wise person). I hold the opinion that many wise individuals of that time have progressively created it with twin objective in mind – (a) to maintain the predominance of Brahmins (the highest caste of Hindu society) and (b) to regulate the society of that time.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Because the Laws of Manu prevented all persons other than male Brahmins to get educated and participate actively in religious practices, it was creating problem and thus providing incentive for them to leave Hindu fold and join other religions including Tantra which made no distinction between based on caste or gender. It is for this reason Bhagavatam – the last of the compilation by Ved Vyas was undertaken; no restriction was put on listening or reading to it. It brought in active practice of religion a large section of population – viz. all the women of all the four castes including Brahmin women who were not allowed earlier; all the males of the other three castes; and degenerated and expelled Brahmins, which was otherwise left out by Vedic practices and Laws of Manu.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]To the common people instead of Philosophy of Upanishads, it the mythology and epics that gave a religious satisfaction within the Hindu society and provided the glue to remain within Hindu fold which was under pressure from Jainism and Buddhism.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]The various streams of worships and philosophies co-existed along side under the umbrella of Hinduism. This was natural in absence of any central authority to enforce a specific way. To illustrate it, I do not have to go far. Sikh religion does not believe in caste system, yet by force of habits and past affiliation some form of caste still exist in practice, we find Sikhs of different denominations. This way the word Hinduism came to encompass a very large number of practices and ways of worships in its fold; Vedic practices co-existed with Upanishad and Bhagti of mythological Avatars. All are right because they believe in it; they believe that their mythological Avatars and Vedic Gods are true; it is similar to my belief in a formless Absolute ‘The Sat’; there is no scientific basis for both the beliefs – mine and theirs, that is why they are called beliefs. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Hindu religion has logically arranged all the different streams of thoughts in a form of hierarchy. The Gods of Vedas, e.g. Indra, Varun, Yama, Surya etc all were considered Gods of heaven (Swarga), above them came the trinity of Brahama, Vishnu and Shiva, which were part of creation and The mythological Avatars where told to be the incarnation of one of the three gods constituting the Trinity. Above the trinity came the source for all the three, the formless.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]All these beliefs co-exist in Hindu fold. The Followers of Santana Dharma, who predominantly worship the Avatars of the two Epics – Ramayana and Mahabharata – do chant Vedic Mantras during their rituals, while followers of Maharishi Dayanand Saraswati (founder of Arya Samaj) who asked his followers to follow Vedic practices and limit themselves to Vedic forms of worship (Havens and Yagnas where Mantras from Vedas are chanted in presence of fire and sacrifices for Vedic Gods), but most of these followers also celebrate Janmasthami and Diwali which are connected to epics at places even the practices of Tantra too enter into their worship. All religious streams of Hindu religion co-exist in all with different weight-age as felt right by the followers. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Guru Sahib knew all about the evolution of Hindu system of religious ideas. He knew that the purpose of birth in human form is not to live the worldly life, but to act as instrument of the creator in protect and evolve the creation. He told his Sikhs that the sole source of all that is, is the Absolute i.e. ‘The Sat’, our life is sustained by ‘The Sat’, ‘The Sat’ is within us; we, from the depth of our heart and soul, happily serve ‘The Sat’ in whom finally we merge. He remove the complications and asked his disciple to worship the formless, ‘The Sat’. He eliminate the need of rituals in the worship and emphasized Dhyan (Meditation), Simran (remembrance), and Jaap (repeated utterance of the symbolic vocal sound – Satnaam Waheguru or Waheguru - that brings the idea of ‘The Sat’ to mind) He gave us the teachings in the form of the text of Siri Guru Granth Sahib to read, learn and find our own way through Sikh religion to spirituality and ultimately to divinity. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]He made Sikh religion a common man’s religion which Vedic religion was not. Its text was in Sanskrit, which was taught only to Brahmins who earned their living from it. Guru Sahib even eliminated these priests and made the relations between the natural as they are i.e. direct. Each of his follower could worship ‘The Ultimate Absolute and Essence of all that Is’ – ‘The Sat’ on her or his own.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]With this I close the post.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]With love and respect for all.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Amarpal Singh[/SIZE][/FONT] [/QUOTE]
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