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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
Hard Talk
Were The Guru's Really Divine (prophets) Or Where They Just Enlightened?
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<blockquote data-quote="Parm G" data-source="post: 221031" data-attributes="member: 23927"><p>Dear Jasdeep,</p><p></p><p>I Humbly reply to your post. You are young and are getting caught up in conceptual knowledge.</p><p></p><p>1. to say "just enlightened" and assume it is "lesser" than being "really divine (prophets)" comes from ignorance. Understand that Being enlightened is equivalent to being divine. Enlightenment is to realize the illusion of duality of the world. In fact being a prophet is not divine. Prophets bring knowlege to the world but aren't necessarily one with the Divine.</p><p></p><p>2. Why use western/Abrahamic words such as prophet anyways. We don't define our gurus according to western/Abrahamic views. Simply our gurus were GURUs. The word Guru means from dark to light. Gurus have the divine ability to allow others to see and reach the divine. Let the westerners and Abrahamics define their prophets how they want.</p><p></p><p>3. Talking about nepotism, multiple wives and other nonsense - is not getting the message of Sikhi. You are not seeing the forest through the trees. The message of Sikhi is find Naam and then make Naam the foremost element of your experience. When Naam shines through in every moment, then conceptual knowlege becomes meaningless. You then laugh at what you thought was a world and you a doer/thinker/individual in it. You realize there was only Naam from the beggining, everpresent, without limits. All questions dissolve.</p><p></p><p>4. Is Sikhi a religion ? Again a meaningless question if understood from the view point of the Absolute. Can you see a dividing line between Canada and USA when you fly overhead on a plane? Divisions are manmade. That is the real meaning of Guru Nanak when he said there is no Hindu or no Muslim. Drop the manmade divisions of country, caste, religion and see the ONENESS of the Absolute.</p><p></p><p>5. There is only really one teaching in Gurbani. It is said in many different ways and in different styles and stories so that it can awaken you. Find Naam and let it be your satguru, you teacher, your friend, it will lead you away from duality. You can't really talk about Naam, words can't pont to it. Words point to experiencial knowlege but Naam is an experience before you have any experience. If you point to the moon and ask your dog to see the moon, what does he do? He looks at your finger and not the moon. The pointers in Gurbani are like that. They are said in many ways and styles in hopes one will lead you to "see the moon" and not the "finger"</p><p></p><p>6. Regarding the militaristic viewpoints of Sikhi - if you realize the value of Gurbani and its ability to wake up humanity and see it threatened, then it is righteous to pick up arms to defend Sikhi. </p><p></p><p>Chardi Kala</p></blockquote><p></p>
[QUOTE="Parm G, post: 221031, member: 23927"] Dear Jasdeep, I Humbly reply to your post. You are young and are getting caught up in conceptual knowledge. 1. to say "just enlightened" and assume it is "lesser" than being "really divine (prophets)" comes from ignorance. Understand that Being enlightened is equivalent to being divine. Enlightenment is to realize the illusion of duality of the world. In fact being a prophet is not divine. Prophets bring knowlege to the world but aren't necessarily one with the Divine. 2. Why use western/Abrahamic words such as prophet anyways. We don't define our gurus according to western/Abrahamic views. Simply our gurus were GURUs. The word Guru means from dark to light. Gurus have the divine ability to allow others to see and reach the divine. Let the westerners and Abrahamics define their prophets how they want. 3. Talking about nepotism, multiple wives and other nonsense - is not getting the message of Sikhi. You are not seeing the forest through the trees. The message of Sikhi is find Naam and then make Naam the foremost element of your experience. When Naam shines through in every moment, then conceptual knowlege becomes meaningless. You then laugh at what you thought was a world and you a doer/thinker/individual in it. You realize there was only Naam from the beggining, everpresent, without limits. All questions dissolve. 4. Is Sikhi a religion ? Again a meaningless question if understood from the view point of the Absolute. Can you see a dividing line between Canada and USA when you fly overhead on a plane? Divisions are manmade. That is the real meaning of Guru Nanak when he said there is no Hindu or no Muslim. Drop the manmade divisions of country, caste, religion and see the ONENESS of the Absolute. 5. There is only really one teaching in Gurbani. It is said in many different ways and in different styles and stories so that it can awaken you. Find Naam and let it be your satguru, you teacher, your friend, it will lead you away from duality. You can't really talk about Naam, words can't pont to it. Words point to experiencial knowlege but Naam is an experience before you have any experience. If you point to the moon and ask your dog to see the moon, what does he do? He looks at your finger and not the moon. The pointers in Gurbani are like that. They are said in many ways and styles in hopes one will lead you to "see the moon" and not the "finger" 6. Regarding the militaristic viewpoints of Sikhi - if you realize the value of Gurbani and its ability to wake up humanity and see it threatened, then it is righteous to pick up arms to defend Sikhi. Chardi Kala [/QUOTE]
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Hard Talk
Were The Guru's Really Divine (prophets) Or Where They Just Enlightened?
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