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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
Sikh History & Heritage
Guru Gobind Singh Completing Guru Nanak’s Revolution
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<blockquote data-quote="Bmandur" data-source="post: 119005" data-attributes="member: 6351"><p>:happykaur:As millions of Sikhs around the world celebrate Nanak 10, Guru Gobind Singh ji’s Parkaash Gurpurb on 5 January, 2010, we remind ourselves of the significance of his Guruship.</p><p> </p><p>The “Guruship” concept in Sikh thought is a continuity through the One Light, one path (“Jote oha jugat sai”) principle. “Jugat” refers to approach or methodology, stressing that all Guru persons used the same teaching method during the period of the Ten Guru personalities. They “lived” and preached Sikh ideology founded on the philosophy of the “Mool Mantar and Japuji Sahib” revealed to Guru Nanak, while bringing the ideological revolution of Guru Nanak in all spheres of life to a successful conclusion during the period of Guru Gobind Singh.</p><p> </p><p>The Guru “Jote” now resides in Guru Granth Sahib, the One and Only Guru, the Enlightener, Who reveals the Ultimate Reality to the Sikh. Guru Gobind Singh ji’s last command to the Sikhs was to be guided by that One Guide Eternal, Guru Granth Sahib, and none other. </p><p> </p><p>Towards the end of the 15th century, Guru Nanak Sahib (1469 – 1539) started an ideological revolution in all spheres of life: religious, socio-educational, administrative, economic and political. He laid the foundation of a new path of truthful conduct, which combines temporal and spiritual (miri-piri) aspects of life. This miri-piri ideology is also summed up in three socio-political objectives of “degh, tegh, fateh” – “Victory of an egalitarian regime in which all share and are prepared to defend such a regime, as a last resort, with the sword of justice.</p><p> </p><p>Guru Nanak condemned discrimination in any sphere of life under whatever pretext e.g. caste, creed, gender, social or economic class divisions. He condemned in the strongest words, exploitation of an ignorant (gian-vehooni) public by Hindu and Muslim priestly classes and openly condemned oppression by the rulers and administrators of his time often aided by those in religious garbs. </p><p> </p><p>By the time of Guru Gobind Singh, all the egalitarian institutions of the Sikhs were well developed. The time had come for open declaration of a “Third Path” (“Tisra Panth”). This was the parting of the ways from outdated suffocative and often oppressive ideologies centred around Manuwadic Hindu traditions and Islamic fanaticism.</p><p> </p><p>The Sikh martyrdom (shaheedi) tradition, which produced invincible “mar-jeevras” (spiritually reborn), was further strengthened by the “sarbansdani” Guru Gobind Singh who sacrificed his all in the Will (Bhana) of his Mittar Pyara “Waheguru” and his beloved Khalsa Sikhs.</p><p> </p><p>Let us meditate on these facts of Sikh tradition and seek guidance for meeting the current and future challenges to Sikh ideology and institutions, as we celebrate the Parkash Gurpurb (birthday) of Guru Gobind Singh ji on 5 January, 1010.</p><p> </p><p>(Note: Amongst these challenges are the Bipran-ki-reets (ritual and superstition based anti-Gurmat Brahmanic practices) which continue to be promoted by the highest Sikh institutions due to external political pressure. This column discusses the issue of the Nanakshahi Calendar in this context, in the next article.)</p></blockquote><p> Gurfateh to All Khalsa's</p><p>[/QUOTE]</p>
[QUOTE="Bmandur, post: 119005, member: 6351"] :happykaur:As millions of Sikhs around the world celebrate Nanak 10, Guru Gobind Singh ji’s Parkaash Gurpurb on 5 January, 2010, we remind ourselves of the significance of his Guruship. The “Guruship” concept in Sikh thought is a continuity through the One Light, one path (“Jote oha jugat sai”) principle. “Jugat” refers to approach or methodology, stressing that all Guru persons used the same teaching method during the period of the Ten Guru personalities. They “lived” and preached Sikh ideology founded on the philosophy of the “Mool Mantar and Japuji Sahib” revealed to Guru Nanak, while bringing the ideological revolution of Guru Nanak in all spheres of life to a successful conclusion during the period of Guru Gobind Singh. The Guru “Jote” now resides in Guru Granth Sahib, the One and Only Guru, the Enlightener, Who reveals the Ultimate Reality to the Sikh. Guru Gobind Singh ji’s last command to the Sikhs was to be guided by that One Guide Eternal, Guru Granth Sahib, and none other. Towards the end of the 15th century, Guru Nanak Sahib (1469 – 1539) started an ideological revolution in all spheres of life: religious, socio-educational, administrative, economic and political. He laid the foundation of a new path of truthful conduct, which combines temporal and spiritual (miri-piri) aspects of life. This miri-piri ideology is also summed up in three socio-political objectives of “degh, tegh, fateh” – “Victory of an egalitarian regime in which all share and are prepared to defend such a regime, as a last resort, with the sword of justice. Guru Nanak condemned discrimination in any sphere of life under whatever pretext e.g. caste, creed, gender, social or economic class divisions. He condemned in the strongest words, exploitation of an ignorant (gian-vehooni) public by Hindu and Muslim priestly classes and openly condemned oppression by the rulers and administrators of his time often aided by those in religious garbs. By the time of Guru Gobind Singh, all the egalitarian institutions of the Sikhs were well developed. The time had come for open declaration of a “Third Path” (“Tisra Panth”). This was the parting of the ways from outdated suffocative and often oppressive ideologies centred around Manuwadic Hindu traditions and Islamic fanaticism. The Sikh martyrdom (shaheedi) tradition, which produced invincible “mar-jeevras” (spiritually reborn), was further strengthened by the “sarbansdani” Guru Gobind Singh who sacrificed his all in the Will (Bhana) of his Mittar Pyara “Waheguru” and his beloved Khalsa Sikhs. Let us meditate on these facts of Sikh tradition and seek guidance for meeting the current and future challenges to Sikh ideology and institutions, as we celebrate the Parkash Gurpurb (birthday) of Guru Gobind Singh ji on 5 January, 1010. (Note: Amongst these challenges are the Bipran-ki-reets (ritual and superstition based anti-Gurmat Brahmanic practices) which continue to be promoted by the highest Sikh institutions due to external political pressure. This column discusses the issue of the Nanakshahi Calendar in this context, in the next article.)[/quote] Gurfateh to All Khalsa's [/QUOTE]
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Guru Gobind Singh Completing Guru Nanak’s Revolution
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