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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
Controversy Surrounding Prof Darshan Singh Ji
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<blockquote data-quote="spnadmin" data-source="post: 117002" data-attributes="member: 35"><p>Hardip ji, This is entirely understandable! </p><p></p><p>The Sewa Panthi, you probably already know this, are in the original sampardaya or traditions that predate the creation of the Khalsa Panth in 1708 by Dasam Pita. Therefore their nitnem draws from the banee of earlier Guru's, Nanak 1 through Nanak 5, as found in the Aad Granth. </p><p>Sewa Panthi are staying within their historic tradition. The Sewa Panthi did not choose Sukhmani Sahib over other prayers. Sukhmani Sahib did not replace Jaap Sahib; rather it continued as part of the Sewa Panthi tradition from the beginning. Jaap Sahib never was part of that tradition. </p><p></p><p>I do not know if any other religious book has parkash with the Aad Granth among the Sewa Panthi. However, Bhai Khanaiya had chelas who were Muslims. Sewa Panthi consider the Koran a holy book and draw inspiration from it. In each of the sampardayas the rehats and the nitnem are different, as are the religious books that share darshan with Sri Guru Granth Sahib. </p><p></p><p>The uproar in these past few years, leading to the many charges made of heresy and blasphemy, stem from a different place. They stem from grave challenges to whether Dasam Granth has any authentic connection at all to Sri Guru Gobind Singh.</p><p></p><p>The current controversies, in Finland over Ardaas, in India and the Diaspora over whether Nitnem will change, etc. -- I personally do not see this as a matter of whether Sikhs have options, or whether choices can/cannot be freely made. They raise questions that are very different from questions regarding the practices of the sampardayas. Few question the authenticity of Aad Granth, in large part because of the pains taken by Guru Arjan Dev. He invented a tamper-proof system for binding the shabads of the Aad Granth together. The Granth was sealed. There are many concurrent records that Guru Gobind Singh declared the Aad Granth as Guru Granth.</p><p></p><p>And the emotions and the venom which surround the challenges to Professor Darshan Singh? There are many unscrupulous and politically motivated players in this drama, whose only motivation is to throw their lot with Badal and SGPC. But for others, the challenges raised to the Nitnem are painful, a grave concern. We have to remember, as you point out, that the record is not at all clear regarding authorship of these prayers, and gets cloudier with each chapter in this story. And so does the tension that surrounds it.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 117002, member: 35"] Hardip ji, This is entirely understandable! The Sewa Panthi, you probably already know this, are in the original sampardaya or traditions that predate the creation of the Khalsa Panth in 1708 by Dasam Pita. Therefore their nitnem draws from the banee of earlier Guru's, Nanak 1 through Nanak 5, as found in the Aad Granth. Sewa Panthi are staying within their historic tradition. The Sewa Panthi did not choose Sukhmani Sahib over other prayers. Sukhmani Sahib did not replace Jaap Sahib; rather it continued as part of the Sewa Panthi tradition from the beginning. Jaap Sahib never was part of that tradition. I do not know if any other religious book has parkash with the Aad Granth among the Sewa Panthi. However, Bhai Khanaiya had chelas who were Muslims. Sewa Panthi consider the Koran a holy book and draw inspiration from it. In each of the sampardayas the rehats and the nitnem are different, as are the religious books that share darshan with Sri Guru Granth Sahib. The uproar in these past few years, leading to the many charges made of heresy and blasphemy, stem from a different place. They stem from grave challenges to whether Dasam Granth has any authentic connection at all to Sri Guru Gobind Singh. The current controversies, in Finland over Ardaas, in India and the Diaspora over whether Nitnem will change, etc. -- I personally do not see this as a matter of whether Sikhs have options, or whether choices can/cannot be freely made. They raise questions that are very different from questions regarding the practices of the sampardayas. Few question the authenticity of Aad Granth, in large part because of the pains taken by Guru Arjan Dev. He invented a tamper-proof system for binding the shabads of the Aad Granth together. The Granth was sealed. There are many concurrent records that Guru Gobind Singh declared the Aad Granth as Guru Granth. And the emotions and the venom which surround the challenges to Professor Darshan Singh? There are many unscrupulous and politically motivated players in this drama, whose only motivation is to throw their lot with Badal and SGPC. But for others, the challenges raised to the Nitnem are painful, a grave concern. We have to remember, as you point out, that the record is not at all clear regarding authorship of these prayers, and gets cloudier with each chapter in this story. And so does the tension that surrounds it. [/QUOTE]
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Hard Talk
Controversy Surrounding Prof Darshan Singh Ji
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