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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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Was Guru Nanak A Muslim?
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<blockquote data-quote="Ambarsaria" data-source="post: 160626" data-attributes="member: 14194"><p>Veer let us review the sabad in plain English if it helps.</p><p></p><p>What you got to also recognize how Sri Guru Granth Sahib Ji is a reflection of a single message with writings of many.</p><p></p><p>When Guru ji, including Gur Nanak Dev ji collected writings of Kabir ji, Sheikh Farid ji there was a reason. The reason was the message of Sikhism that was established. One creator everywhere and all ritualistic stuff was just that, rituals; all myths were just thay, myths; and so on.</p><p></p><p>The composition and selection of what was to be included was part of a consistent approach where all written by all was not the norm to make it part of Sri Guru Granth Sahib Ji. What was supportive of or in line with all Guru jis understanding as to what were to be the roots of Sikhism was so chosen and chosen with great diligence.</p><p></p><p>So in Sri Guru Granth Sahib Ji one represent all and all represent one as the core thought is one among all.</p><p></p><p>In the sabad quoted, there is absolutely cannot be any doubt what Sri Guru Granth Sahib Ji represents as a reflection and roots of Sikhism. Now I don't want to repeat the language of the sabad, rather direct and to the point and mainly addressed to Hinduism and Islam as follows,</p><p></p><p></p><ul> <li data-xf-list-type="ul">Sri Guru Granth Sahib Ji does not support Hinduism in any form</li> <li data-xf-list-type="ul">Sri Guru Granth Sahib Ji does not support Islam in any form</li> </ul><p>It is not telling Hindus to believe in Sikhism or Muslims to become Sikhs. It simply states a clear message of "One Creator" unreservedly above all and the only one and without any names in Sikhism.</p><p></p><p>So if in spite of all the above, Hindus or Muslims believe that Sikhism offers them something while they stay as Hindus or Muslims, Sri Guru Granth Sahib Ji more than welcomes people to learn. Sikhism is understanding and learning based religion and is so focused.</p><p></p><p>As a side note the Punjab of the times was a wonderful place of intellectual discourse specially by the Muslim Sufi learned men. At times their thoughts are very close to some of the thoughts in Sikhism. But such Sufi folks were considered by Islam then and to this day as renegades. The equivalent of the Sufi Muslims in Punjab was the Hindu by birth Guru ji who did a specific and detailed revolt and so spoke up to show the pitiable state of the institution of Hinduism and their rituals and beliefs of the times.</p><p></p><p>Sat Sri Akal.</p></blockquote><p></p>
[QUOTE="Ambarsaria, post: 160626, member: 14194"] Veer let us review the sabad in plain English if it helps. What you got to also recognize how Sri Guru Granth Sahib Ji is a reflection of a single message with writings of many. When Guru ji, including Gur Nanak Dev ji collected writings of Kabir ji, Sheikh Farid ji there was a reason. The reason was the message of Sikhism that was established. One creator everywhere and all ritualistic stuff was just that, rituals; all myths were just thay, myths; and so on. The composition and selection of what was to be included was part of a consistent approach where all written by all was not the norm to make it part of Sri Guru Granth Sahib Ji. What was supportive of or in line with all Guru jis understanding as to what were to be the roots of Sikhism was so chosen and chosen with great diligence. So in Sri Guru Granth Sahib Ji one represent all and all represent one as the core thought is one among all. In the sabad quoted, there is absolutely cannot be any doubt what Sri Guru Granth Sahib Ji represents as a reflection and roots of Sikhism. Now I don't want to repeat the language of the sabad, rather direct and to the point and mainly addressed to Hinduism and Islam as follows, [LIST] [*]Sri Guru Granth Sahib Ji does not support Hinduism in any form [*]Sri Guru Granth Sahib Ji does not support Islam in any form [/LIST] It is not telling Hindus to believe in Sikhism or Muslims to become Sikhs. It simply states a clear message of "One Creator" unreservedly above all and the only one and without any names in Sikhism. So if in spite of all the above, Hindus or Muslims believe that Sikhism offers them something while they stay as Hindus or Muslims, Sri Guru Granth Sahib Ji more than welcomes people to learn. Sikhism is understanding and learning based religion and is so focused. As a side note the Punjab of the times was a wonderful place of intellectual discourse specially by the Muslim Sufi learned men. At times their thoughts are very close to some of the thoughts in Sikhism. But such Sufi folks were considered by Islam then and to this day as renegades. The equivalent of the Sufi Muslims in Punjab was the Hindu by birth Guru ji who did a specific and detailed revolt and so spoke up to show the pitiable state of the institution of Hinduism and their rituals and beliefs of the times. Sat Sri Akal. [/QUOTE]
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