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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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<blockquote data-quote="Sherdil" data-source="post: 198107" data-attributes="member: 20261"><p>Keeping hair is not the be-all and end-all of Sikhi. There are people who cut their hair, but do nitnem regularly. Then there are people who keep their hair who don't do nitnem at all. It isn't wise to generalize people, or pass judgments solely based on their appearance. </p><p></p><p>I would venture to say 75% of Muslim women don't wear the Hijab. Maybe 90% of Jewish men don't wear the yarmulka. About 95% of Brahmans don't have a dot on their forehead, or shave their heads with a ponytail in the back, or wear the janeau. I don't hear any of them complaining that their religion is going down the drain. That's because religion is more than just physical appearance. Keeping hair is just the tip of the iceberg in Sikhism. There is so much more. </p><p></p><p>The people who make Sikhi just about keeping hair are the ones who push people away. When we go to gurdwara and see amritdhari sardars beating each other up over who gets to use the microphone first, we start to wonder why anyone would want to be like that. Amritdharis are supposed to be the vanguards of our faith, but they have let us down. Not all are bad, but the ones who fight each other to represent us sure are rotten. They are the ones who are hurting Sikhi. </p><p></p><p>Going back to Nitnem, I would say that 90% of people who do their daily Nitnem just babble through it without thinking about what they are saying. They get through it as quickly as they can, like they are getting a chore over with. Whether it is in the shower or during their commute to-and-from work, they just want to get it over and done with, but they aren't gaining any benefit from those words. </p><p></p><p>This is why Guru ji chose amrit vela as the perfect time to recite Jap ji Sahib. The mind is fresh. You have time to think about what you are saying. That is why Guru ji includes the word "rahao" so many times. It means "pause and reflect". </p><p></p><p>In today's world, everyone is pressed for time. Maybe we aren't able to pause and reflect. Perhaps then we should search for alternatives. Maybe try to dissect gurbani bit by bit on your own, when you have free time. Or visit forums such as this one, where you can discuss and share ideas so your understanding grows. I believe this is what Guru ji would have wanted. He wasn't just giving us an extra chore to do. He wanted our understanding to grow. </p><p></p><p>Bhul Chuk Maaf</p><p></p><p>EDIT: This is a funny and relevant clip</p><p><iframe width="420" height="315" src="//www.youtube.com/embed/Sx27vxPVBmk" frameborder="0" allowfullscreen></iframe></p></blockquote><p></p>
[QUOTE="Sherdil, post: 198107, member: 20261"] Keeping hair is not the be-all and end-all of Sikhi. There are people who cut their hair, but do nitnem regularly. Then there are people who keep their hair who don't do nitnem at all. It isn't wise to generalize people, or pass judgments solely based on their appearance. I would venture to say 75% of Muslim women don't wear the Hijab. Maybe 90% of Jewish men don't wear the yarmulka. About 95% of Brahmans don't have a dot on their forehead, or shave their heads with a ponytail in the back, or wear the janeau. I don't hear any of them complaining that their religion is going down the drain. That's because religion is more than just physical appearance. Keeping hair is just the tip of the iceberg in Sikhism. There is so much more. The people who make Sikhi just about keeping hair are the ones who push people away. When we go to gurdwara and see amritdhari sardars beating each other up over who gets to use the microphone first, we start to wonder why anyone would want to be like that. Amritdharis are supposed to be the vanguards of our faith, but they have let us down. Not all are bad, but the ones who fight each other to represent us sure are rotten. They are the ones who are hurting Sikhi. Going back to Nitnem, I would say that 90% of people who do their daily Nitnem just babble through it without thinking about what they are saying. They get through it as quickly as they can, like they are getting a chore over with. Whether it is in the shower or during their commute to-and-from work, they just want to get it over and done with, but they aren't gaining any benefit from those words. This is why Guru ji chose amrit vela as the perfect time to recite Jap ji Sahib. The mind is fresh. You have time to think about what you are saying. That is why Guru ji includes the word "rahao" so many times. It means "pause and reflect". In today's world, everyone is pressed for time. Maybe we aren't able to pause and reflect. Perhaps then we should search for alternatives. Maybe try to dissect gurbani bit by bit on your own, when you have free time. Or visit forums such as this one, where you can discuss and share ideas so your understanding grows. I believe this is what Guru ji would have wanted. He wasn't just giving us an extra chore to do. He wanted our understanding to grow. Bhul Chuk Maaf EDIT: This is a funny and relevant clip <iframe width="420" height="315" src="//www.youtube.com/embed/Sx27vxPVBmk" frameborder="0" allowfullscreen></iframe> [/QUOTE]
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