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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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Blessing/Ardaas For Kara
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<blockquote data-quote="spnadmin" data-source="post: 153226" data-attributes="member: 35"><p><strong>Re: Blessing /Ardaas for Kara</strong></p><p></p><p>rajneesh ji</p><p></p><p>Only the gentlest of criticisms here. You have quoted verses that capture the meaning of kirpan, but kirpan does not stand for ahimsa or nonviolence.You will probably get some flack for your comments. I am trying to head the flack off if possible.</p><p></p><p>A re-read and there is something else, very different</p><p></p><p></p><p></p><p></p><p>The chaupai has a different ring to it.</p><p></p><p></p><p>The kirpan does not stand for ahimsa. Non-violence is not part of Sikhi which nutures the ideal of sant and sipahi. Saint and soldier. Kirpan stands for mercy and clemency, the use of the sword to do right by humanity, to install dharma and justice, to protect the oppressed and be ready to rescue and forgive the evil ones from their own evil, as Nanak redeemed Babar and Gobind Singh gave Aurangzeb a chance to redeem himself. </p><p></p><p>Hazoori? The tilak and many other practices fall into the Hazoori rehat which is very short and very different from Tat Khalsa practice. For example, the jathedar must remain celibate, a bachelor, bind his chin with a scarf to remind him never to speak, and he may never leave the Hazoori compound. </p><p></p><p>See Flikr photostream with a pic number 11 of the jathedar. This is copyrighted otherwise I would post it. <a href="http://www.flickr.com/photos/brind/sets/72157621151975393/with/3755004000/" target="_blank">http://www.flickr.com/photos/brind/sets/72157621151975393/with/3755004000/</a></p><p></p><p>The origins of these practices can be discussed, but in the end their origins are most likely lost in the fog of history, misunderstood but dear to the people of the region. I have always thought that at Hazoori isolated remnants of Brahminical practice were captured from the region's past, cobbled together like a quilt, and then they became Hazoori tradition. </p><p> </p><p>These are folk traditions, and folk traditions are the soul of a people. Criticize them and emotions can flare.</p><p></p><p>The jatkha of coconuts, the jatkha of goats and tilak of shastars and pages of Sri Guru Granth Sahib Ji, are no longer uniquely that of Hazoori Sahib and its sangat. It has spread to the US</p></blockquote><p></p>
[QUOTE="spnadmin, post: 153226, member: 35"] [b]Re: Blessing /Ardaas for Kara[/b] rajneesh ji Only the gentlest of criticisms here. You have quoted verses that capture the meaning of kirpan, but kirpan does not stand for ahimsa or nonviolence.You will probably get some flack for your comments. I am trying to head the flack off if possible. A re-read and there is something else, very different The chaupai has a different ring to it. The kirpan does not stand for ahimsa. Non-violence is not part of Sikhi which nutures the ideal of sant and sipahi. Saint and soldier. Kirpan stands for mercy and clemency, the use of the sword to do right by humanity, to install dharma and justice, to protect the oppressed and be ready to rescue and forgive the evil ones from their own evil, as Nanak redeemed Babar and Gobind Singh gave Aurangzeb a chance to redeem himself. Hazoori? The tilak and many other practices fall into the Hazoori rehat which is very short and very different from Tat Khalsa practice. For example, the jathedar must remain celibate, a bachelor, bind his chin with a scarf to remind him never to speak, and he may never leave the Hazoori compound. See Flikr photostream with a pic number 11 of the jathedar. This is copyrighted otherwise I would post it. [url]http://www.flickr.com/photos/brind/sets/72157621151975393/with/3755004000/[/url] The origins of these practices can be discussed, but in the end their origins are most likely lost in the fog of history, misunderstood but dear to the people of the region. I have always thought that at Hazoori isolated remnants of Brahminical practice were captured from the region's past, cobbled together like a quilt, and then they became Hazoori tradition. These are folk traditions, and folk traditions are the soul of a people. Criticize them and emotions can flare. The jatkha of coconuts, the jatkha of goats and tilak of shastars and pages of Sri Guru Granth Sahib Ji, are no longer uniquely that of Hazoori Sahib and its sangat. It has spread to the US [/QUOTE]
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