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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 Prophet?
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<blockquote data-quote="Amarpal" data-source="post: 167" data-attributes="member: 10"><p>Dear Anthony Jee,</p><p></p><p>First, I have to respond in generality before I come specifically to the question you have raised.</p><p></p><p>In India, in ancient time, students were sent to Ashrams to learn from Gurus. The process of learning used to be in three phases: </p><p></p><p>(i) The student used to totally submit the Guru and accept what learning Guru imparted to him, without questioning. Total submission to the Guru was insisted because empirically early Indians have found that it allowed effective transfer of knowledge from Guru to student. Today, we know that such submission to Guru brings the mental resistance to zero which allows total transfer of information from the giver to the recipient, which enhances learning process. With this done the first phase of learning process used to be over.</p><p></p><p>(ii) In the second phase, the Guru and student used to co-operate. The student used to raise doubts and the Guru used to answer. Guru could ask the student the reason behind his question. The student could question Guru’s response and seek clarification where needed. This filled the gaps in student’s knowledge. With this over the second phase used to be considered as over. </p><p></p><p>(iii) In the third phase the student use to diverge. The student then use to create his own interpretation and generate new knowledge and share it with the Guru. This way the total knowledge continued to increase.</p><p></p><p>The process of learning today is not very different from what it was in ancient time in India. It is reflected in what the well known philosopher Bertrand Russell has said:</p><p></p><p>‘First, read the book as it is, neither criticise what is said in the book or fall in love with it – equivalent to the first phase mentioned above. </p><p></p><p>Second, review the learning with respect to your knowledge and your value system/beliefs – equivalent to the second phase mentioned above. </p><p></p><p>Third, arrive at your personal views with respect to what is said in the book – equivalent to the third phase mentioned above. </p><p></p><p>This indicates that the basic method to impart learning i.e. the process has not changed over thousands of years though the medium and instrument of instruction have changed.</p><p></p><p>With this preface I now come to the question you have posed.</p><p></p><p>To learn about any religion, one has to get into the premise within which it was conceptualised at the time of its initiation, keeping in mind the context in which it had evolved. If one tries to learn about any other religion from the premise of her/his own religion, she/he will be viewing it through the tinted glasses. One has to suspend, though temporarily, what is stored in ones memory regarding ones own religion and study the other religion as it is, otherwise the truth of the other religion will bypass the individual. All the three steps mentioned above should be followed. </p><p></p><p>Religions are not geometrically equivalent. If one religion has a scared animal, it does not mean all the religions should have it.</p><p></p><p>Prophet is the term, which is coming from religions that originated in or around what we now call Middle East. You have not defined the term ‘Prophet’, so I am taking the meaning that is given in English dictionary – a person who speaks by divine inspiration or as interpreter through whom the divine will is expressed.</p><p></p><p>Prophets of the religions that originated in Middle East are considered to be a link between ‘The Almighty’ and the followers of that religion. </p><p></p><p>What we have in Sikh religion is the teachings of the divinities who have realised God and whom we refer too as Gurus. Our Gurus are ten in number. Guru Sahibs, unlike other religions, have compiled their teaching for we Sikhs during their own lifetime in a book form, which we refer too as Sri Guru Granth Sahib. Our tenth Guru, Sri Guru Gobind Singh Jee, asked we Sikhs to follow the teaching of this Granth as the Sikhs had followed his teachings and those of earlier nine Gurus. Our Guru Sahib did not leave this task of compilation of their teaching for some one else to do after his body fades away from this world. As a result, the teachings enshrined in Sri Guru Granth Sahib stand fully authenticated by our Gurus themselves. </p><p></p><p>Our Gurus through their teachings are always with us, by our side as guide, they do not stand between a Sikh and ‘The Almighty’. Sikh Gurus have not postulated any role for themselves as the intermediary between the Sikh and ‘The Almighty’. Our Gurus’ teachings tell us that each Sikh has the potential to become divine and merge with God. None of the Sikh has to go through any intermediary in her/his march towards the ultimate, the ‘Sat’. To make this very clear our Gurus have abolished even the priesthood from our religion. Our Guru Sahibs have fully empowered we Sikhs to evolve into divinity. No intermediary is needed, living a life in accordance with the teachings of Guru Sahibs as enshrined in Sri Guru Granth Sahib is enough.</p><p></p><p>Our Guru Sahib told us the meaning of human life, how it should be lived, and how one can evolve into divinity living the life of a householder. They did not translate any divine will for our future – no promised land or such things. They told us that our Karmas would bear fruits - what you sow so shall you reap.</p><p></p><p>Having a prophet, as intermediary between a Sikh and ‘The Almighty’, will negate a fundamental aspect of Sikh religion, which conceptualise God as formless – the prophet will have form.</p><p></p><p>With this, I close and leave for you to decide if Guru Nanak was a Prophet or not. You may even ponder if your question was relevant in the context of the basic/fundamental aspects of Sikh religion. </p><p></p><p>Keep asking question, we will answer to the best of our capabilities. Such questions help us to consolidate our thinking. I like it.</p><p></p><p>With Love and Respect for all</p><p></p><p>Amarpal</p></blockquote><p></p>
[QUOTE="Amarpal, post: 167, member: 10"] Dear Anthony Jee, First, I have to respond in generality before I come specifically to the question you have raised. In India, in ancient time, students were sent to Ashrams to learn from Gurus. The process of learning used to be in three phases: (i) The student used to totally submit the Guru and accept what learning Guru imparted to him, without questioning. Total submission to the Guru was insisted because empirically early Indians have found that it allowed effective transfer of knowledge from Guru to student. Today, we know that such submission to Guru brings the mental resistance to zero which allows total transfer of information from the giver to the recipient, which enhances learning process. With this done the first phase of learning process used to be over. (ii) In the second phase, the Guru and student used to co-operate. The student used to raise doubts and the Guru used to answer. Guru could ask the student the reason behind his question. The student could question Guru’s response and seek clarification where needed. This filled the gaps in student’s knowledge. With this over the second phase used to be considered as over. (iii) In the third phase the student use to diverge. The student then use to create his own interpretation and generate new knowledge and share it with the Guru. This way the total knowledge continued to increase. The process of learning today is not very different from what it was in ancient time in India. It is reflected in what the well known philosopher Bertrand Russell has said: ‘First, read the book as it is, neither criticise what is said in the book or fall in love with it – equivalent to the first phase mentioned above. Second, review the learning with respect to your knowledge and your value system/beliefs – equivalent to the second phase mentioned above. Third, arrive at your personal views with respect to what is said in the book – equivalent to the third phase mentioned above. This indicates that the basic method to impart learning i.e. the process has not changed over thousands of years though the medium and instrument of instruction have changed. With this preface I now come to the question you have posed. To learn about any religion, one has to get into the premise within which it was conceptualised at the time of its initiation, keeping in mind the context in which it had evolved. If one tries to learn about any other religion from the premise of her/his own religion, she/he will be viewing it through the tinted glasses. One has to suspend, though temporarily, what is stored in ones memory regarding ones own religion and study the other religion as it is, otherwise the truth of the other religion will bypass the individual. All the three steps mentioned above should be followed. Religions are not geometrically equivalent. If one religion has a scared animal, it does not mean all the religions should have it. Prophet is the term, which is coming from religions that originated in or around what we now call Middle East. You have not defined the term ‘Prophet’, so I am taking the meaning that is given in English dictionary – a person who speaks by divine inspiration or as interpreter through whom the divine will is expressed. Prophets of the religions that originated in Middle East are considered to be a link between ‘The Almighty’ and the followers of that religion. What we have in Sikh religion is the teachings of the divinities who have realised God and whom we refer too as Gurus. Our Gurus are ten in number. Guru Sahibs, unlike other religions, have compiled their teaching for we Sikhs during their own lifetime in a book form, which we refer too as Sri Guru Granth Sahib. Our tenth Guru, Sri Guru Gobind Singh Jee, asked we Sikhs to follow the teaching of this Granth as the Sikhs had followed his teachings and those of earlier nine Gurus. Our Guru Sahib did not leave this task of compilation of their teaching for some one else to do after his body fades away from this world. As a result, the teachings enshrined in Sri Guru Granth Sahib stand fully authenticated by our Gurus themselves. Our Gurus through their teachings are always with us, by our side as guide, they do not stand between a Sikh and ‘The Almighty’. Sikh Gurus have not postulated any role for themselves as the intermediary between the Sikh and ‘The Almighty’. Our Gurus’ teachings tell us that each Sikh has the potential to become divine and merge with God. None of the Sikh has to go through any intermediary in her/his march towards the ultimate, the ‘Sat’. To make this very clear our Gurus have abolished even the priesthood from our religion. Our Guru Sahibs have fully empowered we Sikhs to evolve into divinity. No intermediary is needed, living a life in accordance with the teachings of Guru Sahibs as enshrined in Sri Guru Granth Sahib is enough. Our Guru Sahib told us the meaning of human life, how it should be lived, and how one can evolve into divinity living the life of a householder. They did not translate any divine will for our future – no promised land or such things. They told us that our Karmas would bear fruits - what you sow so shall you reap. Having a prophet, as intermediary between a Sikh and ‘The Almighty’, will negate a fundamental aspect of Sikh religion, which conceptualise God as formless – the prophet will have form. With this, I close and leave for you to decide if Guru Nanak was a Prophet or not. You may even ponder if your question was relevant in the context of the basic/fundamental aspects of Sikh religion. Keep asking question, we will answer to the best of our capabilities. Such questions help us to consolidate our thinking. I like it. With Love and Respect for all Amarpal [/QUOTE]
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