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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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Hard Talk
Gurbani Reduced To Magic Mantras
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<blockquote data-quote="Tejwant Singh" data-source="post: 152664" data-attributes="member: 138"><p>I totally agree with Ishna ji's outrage. Sadly, Sikhi has become Snake oil for many and one can point fingers at all directions including at ourselves. But the main culprits in all this are the honchos of Akal Takhats and SGPC towards whom the Sikhs look for the Gurmat directions of do’s and don’ts. </p><p> </p><p>Let’s talk about Harmander Sahib first. There is an old tree in Parikarama called "Bheri Sahib”. There is a big banner installed by "the guides" of Sikhi which goes across the Parikarama which states in bold letters that if one takes a dip in the sarovar there, a leper can be cured, crows can become swans, (because the black colour is not a good thing and people with darker hue are shunned). </p><p></p><p>The honchos fail to realize that all hues are parts of the Wow! and Awe! factors that surround us. There is also an enclosed place for the ladies to take a dip in the sarovar. </p><p></p><p>Taking a dip is not a Sikhi concept but it has become the utmost ritual, a must, when one visits Harmander Sahib.</p><p> </p><p>Now, let’s go inside and behind the back door of the Harmandar Sahib, there is a place where one takes water from the sarovar by cupping the hands and drinks it and fills up bottles to take home. Some of the bottles are washed liquor bottles and they take them to their respective dwellings, sip it and/or give it to the sick person at home while waiting for the miracle to take place.</p><p> </p><p>Bangla Sahib, in New Delhi has a row of people standing with jugs waiting for us to take their offer for a sip or two and put some on the top of the heads which are covered with chunnis/turbans.</p><p> </p><p>There is also a small gutka called Dukhbhanjni "Sahib" which is shamelessly peddled and sadly, many Sikhs including the Amritdharis also parrot it daily with their Nitnem.</p><p> </p><p>The “ Tankah” issued by the Jathedaars of the Takhats is to recite so many times Jap or other paaths as a “punishment” which defeats the purpose, rather than asking them to understand and practice Gurbani. It is not their fault because they are not educated enough to know for themselves.</p><p> </p><p>Yes, we have an Indian culture full of superstitions and the Sikhi minority is surrounded by the majority who believes in and practices these mechanical rituals hoping for some miracle to occur.</p><p></p><p> But, when any one of us tries to dwell in any of the superstitions, let’s give a couple of seconds to remind ourselves that Baal Nanak refused to wear the Janieo at the age of 8 which shows how he rejected all kinds of superstitions. There are many Sakhis that demonstrate that.</p><p> </p><p>We can only shed superstitions when we stop becoming parrots of Gurbani reciters and morph ourselves into true students- Sikhs- by understanding and practicing Gurbani in our own lives, so that the goodness that is bred with that is shared with others like the flower that emits its scent in all directions sans bias.</p><p></p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 152664, member: 138"] I totally agree with Ishna ji's outrage. Sadly, Sikhi has become Snake oil for many and one can point fingers at all directions including at ourselves. But the main culprits in all this are the honchos of Akal Takhats and SGPC towards whom the Sikhs look for the Gurmat directions of do’s and don’ts. Let’s talk about Harmander Sahib first. There is an old tree in Parikarama called "Bheri Sahib”. There is a big banner installed by "the guides" of Sikhi which goes across the Parikarama which states in bold letters that if one takes a dip in the sarovar there, a leper can be cured, crows can become swans, (because the black colour is not a good thing and people with darker hue are shunned). The honchos fail to realize that all hues are parts of the Wow! and Awe! factors that surround us. There is also an enclosed place for the ladies to take a dip in the sarovar. Taking a dip is not a Sikhi concept but it has become the utmost ritual, a must, when one visits Harmander Sahib. Now, let’s go inside and behind the back door of the Harmandar Sahib, there is a place where one takes water from the sarovar by cupping the hands and drinks it and fills up bottles to take home. Some of the bottles are washed liquor bottles and they take them to their respective dwellings, sip it and/or give it to the sick person at home while waiting for the miracle to take place. Bangla Sahib, in New Delhi has a row of people standing with jugs waiting for us to take their offer for a sip or two and put some on the top of the heads which are covered with chunnis/turbans. There is also a small gutka called Dukhbhanjni "Sahib" which is shamelessly peddled and sadly, many Sikhs including the Amritdharis also parrot it daily with their Nitnem. The “ Tankah” issued by the Jathedaars of the Takhats is to recite so many times Jap or other paaths as a “punishment” which defeats the purpose, rather than asking them to understand and practice Gurbani. It is not their fault because they are not educated enough to know for themselves. Yes, we have an Indian culture full of superstitions and the Sikhi minority is surrounded by the majority who believes in and practices these mechanical rituals hoping for some miracle to occur. But, when any one of us tries to dwell in any of the superstitions, let’s give a couple of seconds to remind ourselves that Baal Nanak refused to wear the Janieo at the age of 8 which shows how he rejected all kinds of superstitions. There are many Sakhis that demonstrate that. We can only shed superstitions when we stop becoming parrots of Gurbani reciters and morph ourselves into true students- Sikhs- by understanding and practicing Gurbani in our own lives, so that the goodness that is bred with that is shared with others like the flower that emits its scent in all directions sans bias. Tejwant Singh [/QUOTE]
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Gurbani Reduced To Magic Mantras
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