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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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Sikh Sikhi Sikhism
Is This The End?
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<blockquote data-quote="Tejwant Singh" data-source="post: 198174" data-attributes="member: 138"><p>Guru Fateh to all,</p><p></p><p>Interesting interaction at the intersections of the New Delhi roads where everyone wants to go somewhere, gets nowhere but everybody keeps on honking.</p><p></p><p>The title is interesting. Is this the End?</p><p></p><p>End of what? Every end has a new beginning. But I understand the frustrations of Amarninder Singh in Punjab, especially in the big cities where Sikhs are seen entertaining themselves at the new fad, Hookah Bars proudly exhaling through their nostrils because ignorance has dictated them that the stuff they put in hookah is not tobacco but something “else” flavored, or shall I say tobacco wrapped in rose petals. This absence of guilt laced with ignorance is just in order to dash with the trend. In many parts of India, Sikhi is in dire straits for the reasons well known to us but no one is ready to do anything about it. Sikhi is taught as a parroting counter. So many times of Mool Mantar, Japji, Dukh Bhanjani, Malas, Chelias to be repeated mindlessly in order to reach ‘ Sikhi Nirvana’.</p><p></p><p>People go to pilgrimages, fast, take dips, and indulge in all kinds of nonsensical mechanical rituals which are meaningless and last but not the least, parrot Gurbani rather than understanding and practicing it in real life so goodness can be bred within to be shared with others. The former is not Sikhi by the only benchmark which is Sri Guru Granth Sahib Ji, our only Guru and the latter is the GPS given by our same Guru, the one we ignore most of the times unconsciously because we believe more in Matha Tek and count the amount of Japjis we have parroted. In some summer camps counters are given to the attendees to count the numbers of ‘Vahegurus’ chanted. It is sad to say that many read the whole Guru Granth many times a year but not a single meaning in it is practiced in real life.</p><p></p><p>Many in here claim to be experts in some kind of meditation by repeating some mantras whose meaning I am still not able to grasp. I saw a thread here about the pain in the neck. Sorry, pain in the unibrow because of this repetition due to meditation. I have been studying Gurbani for quite some years and nowhere in this Manual of ours-Sri Guru Granth Sahib Ji, does it mention the modus operandi of this “me-ism indulgence”</p><p></p><p>Anyway coming back to the topic, we are good at counting heads with the turbans at the places we live and especially in Punjab rather than interacting and behaving like Sikhs as Sikhi demands from us.</p><p></p><p>Yes, bana is a great thing and eventually all with the inner Sikhi will end up wearing it. The best example I can proudly say is Harry ji who is a mona but with the Sikhi drumbeats in his veins, it ought to happen sooner than later. But that is not the point. Harry for me is a walking, working, interacting Sikh doer. I wish many were like him and I do not doubt if there are.</p><p></p><p>So, let’s not count Sikhs and Sikhi merely by the regalia but through one’s deeds and works which are written hundreds of times in the Sri Guru Granth Sahib Ji provided we study it in order to make them our second nature.</p><p></p><p>It is OK to stand out only if we become outstanding with it.</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 198174, member: 138"] Guru Fateh to all, Interesting interaction at the intersections of the New Delhi roads where everyone wants to go somewhere, gets nowhere but everybody keeps on honking. The title is interesting. Is this the End? End of what? Every end has a new beginning. But I understand the frustrations of Amarninder Singh in Punjab, especially in the big cities where Sikhs are seen entertaining themselves at the new fad, Hookah Bars proudly exhaling through their nostrils because ignorance has dictated them that the stuff they put in hookah is not tobacco but something “else” flavored, or shall I say tobacco wrapped in rose petals. This absence of guilt laced with ignorance is just in order to dash with the trend. In many parts of India, Sikhi is in dire straits for the reasons well known to us but no one is ready to do anything about it. Sikhi is taught as a parroting counter. So many times of Mool Mantar, Japji, Dukh Bhanjani, Malas, Chelias to be repeated mindlessly in order to reach ‘ Sikhi Nirvana’. People go to pilgrimages, fast, take dips, and indulge in all kinds of nonsensical mechanical rituals which are meaningless and last but not the least, parrot Gurbani rather than understanding and practicing it in real life so goodness can be bred within to be shared with others. The former is not Sikhi by the only benchmark which is Sri Guru Granth Sahib Ji, our only Guru and the latter is the GPS given by our same Guru, the one we ignore most of the times unconsciously because we believe more in Matha Tek and count the amount of Japjis we have parroted. In some summer camps counters are given to the attendees to count the numbers of ‘Vahegurus’ chanted. It is sad to say that many read the whole Guru Granth many times a year but not a single meaning in it is practiced in real life. Many in here claim to be experts in some kind of meditation by repeating some mantras whose meaning I am still not able to grasp. I saw a thread here about the pain in the neck. Sorry, pain in the unibrow because of this repetition due to meditation. I have been studying Gurbani for quite some years and nowhere in this Manual of ours-Sri Guru Granth Sahib Ji, does it mention the modus operandi of this “me-ism indulgence” Anyway coming back to the topic, we are good at counting heads with the turbans at the places we live and especially in Punjab rather than interacting and behaving like Sikhs as Sikhi demands from us. Yes, bana is a great thing and eventually all with the inner Sikhi will end up wearing it. The best example I can proudly say is Harry ji who is a mona but with the Sikhi drumbeats in his veins, it ought to happen sooner than later. But that is not the point. Harry for me is a walking, working, interacting Sikh doer. I wish many were like him and I do not doubt if there are. So, let’s not count Sikhs and Sikhi merely by the regalia but through one’s deeds and works which are written hundreds of times in the Sri Guru Granth Sahib Ji provided we study it in order to make them our second nature. It is OK to stand out only if we become outstanding with it. Tejwant Singh [/QUOTE]
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Is This The End?
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