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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
Inter-Religious Marriages In Gurdwaras
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<blockquote data-quote="findingmyway" data-source="post: 135934" data-attributes="member: 12855"><p>Here are 2 common scenarios:</p><p>1) Both boy and girl are born into Sikh families and on the outside for all intents and purposes appear as Sikhs. However, neither of them has interest in following Sikhi and are currently happy in their party, career and fashion lifestyle. Rarely go to Gurdwara. According to SRM they are allowed to have an anand karaj.</p><p></p><p>2) One partner (doesn't matter which) is Sikh but other is not. However other person is very interested in Sikhi but they are not ready to make that commitment to becoming a Singh/Kaur officially yet as its a big deal. They go to Gurdwara, try and learn some of the language, do voluntary work (seva) but according to SRM they are not allowed to have anand karaj so either they get pushed away from Sikhi or they have to prolong their relationship before gettign married until the non Sikh partner is ready and very long engagements aren't good either.</p><p></p><p>I would argue that the non-Sikh person in scenario 2 is showing more respect for Sikhi and the Guru Granth Sahib even though they officially haven't been given the title Sikh compared to couple 1 so banning them from having an anand karaj could have a detrimental effect. There are many Sikh couples having an anand karaj but they don't really care about the Guru Granth Sahib or the way of life, yet they are still classed as Sikh. They are the ones that make the ceremony less meaningful by not taking it seriously.</p><p></p><p>Kanwardeep Ji, you say that 99.99% time the woman converts to the man's religion. I would say that only holds true for muslims. In other faiths, my observation has shown the woman is often the one who decides the dominant faith in the household as she is the one instilling those values in the kids. It can go either way depending on which partner has stronger views about their faith.</p><p></p><p>I have said in another thread too that I admire the way churches work in this respect. The priest meets with the couple to discuss issues and run through a rehearsal before the wedding. Surely that is the only way to understand the couple and for the couple to understand the ceremony and the lifelong commitment they are entering into. A wedding day is quite stressful nowadays and most couples will probably not be focussing on what the speakers in Gurdwara are saying!</p></blockquote><p></p>
[QUOTE="findingmyway, post: 135934, member: 12855"] Here are 2 common scenarios: 1) Both boy and girl are born into Sikh families and on the outside for all intents and purposes appear as Sikhs. However, neither of them has interest in following Sikhi and are currently happy in their party, career and fashion lifestyle. Rarely go to Gurdwara. According to SRM they are allowed to have an anand karaj. 2) One partner (doesn't matter which) is Sikh but other is not. However other person is very interested in Sikhi but they are not ready to make that commitment to becoming a Singh/Kaur officially yet as its a big deal. They go to Gurdwara, try and learn some of the language, do voluntary work (seva) but according to SRM they are not allowed to have anand karaj so either they get pushed away from Sikhi or they have to prolong their relationship before gettign married until the non Sikh partner is ready and very long engagements aren't good either. I would argue that the non-Sikh person in scenario 2 is showing more respect for Sikhi and the Guru Granth Sahib even though they officially haven't been given the title Sikh compared to couple 1 so banning them from having an anand karaj could have a detrimental effect. There are many Sikh couples having an anand karaj but they don't really care about the Guru Granth Sahib or the way of life, yet they are still classed as Sikh. They are the ones that make the ceremony less meaningful by not taking it seriously. Kanwardeep Ji, you say that 99.99% time the woman converts to the man's religion. I would say that only holds true for muslims. In other faiths, my observation has shown the woman is often the one who decides the dominant faith in the household as she is the one instilling those values in the kids. It can go either way depending on which partner has stronger views about their faith. I have said in another thread too that I admire the way churches work in this respect. The priest meets with the couple to discuss issues and run through a rehearsal before the wedding. Surely that is the only way to understand the couple and for the couple to understand the ceremony and the lifelong commitment they are entering into. A wedding day is quite stressful nowadays and most couples will probably not be focussing on what the speakers in Gurdwara are saying! [/QUOTE]
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Inter-Religious Marriages In Gurdwaras
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