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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="Jugraj Singh" data-source="post: 3062" data-attributes="member: 442"><p>>>>>Can you pls give me the references from SGGS for the above four that you mentioned as bujjar kurehat?</p><p></p><p>I would like to remind ourselves again that only SGGS is our AMRITSAR. nothing more...noone else..</p><p>>>>></p><p></p><p>The reason that I am starting with your latter post is to make one point clear. Do you believe that if something is not contained in the Sri Guru Granth SAhib ji then it is not to be followed?</p><p></p><p>I hope this is not the case. Guru Gobind Singh Jee's bani is not in the Guru Granth SAhib. Infact 3 out of the 5 nitnem banis are not from the Guru Granth SAhib. During the amrit sanchar when amrit is being made the 5 morning banis are read while preparing the amrit and 3 of them are not in the Guru Granth SAhib. While the seekers are waiting for amrit, many times they are told to continue the recital of chaupai sahib daa patth (Guru Gobind Singh jee's bani) indefinitely until instructed to stop.</p><p></p><p>I hope that you can acknowledge that a lot of Sikhi rehit is not explicitly visible in the Guru Granth Sahib. I know Bani contains all knowlede and my faith tells me that BAni is infinite and thus contains everything however I am not at the level where I can communicate the meanings of Gurbani to someone else when i don't understand them myself.</p><p></p><p>Now that we have that cleared up, it is important to acknowledge during all amrit sanchars regardless of what jatha someone belongs to, it is made perfectly clear that </p><p>1) cutting hair is forbiddn</p><p>2) extra marital sex is forbidden</p><p>3) intoxicants are forbidden </p><p>the 4) point of eating meat is generally forbidden but certain groups insist on being able to eat meat in emegencies and prepared in a certain way. This is a while another discussion altogether.</p><p></p><p></p><p>As for the gubani tuk and your translation:</p><p></p><p>"Naapaak Paak Kar Hadoor Hadeesa</p><p>Sabat Surat Dastaar Sira. </p><p>Make unpure (mind) pure. It is the true adherence to the Muslim Law (Hadees).</p><p>(One can obtain this objective) by keeping one's body unviolated and by always</p><p>wearing a turban on head.</p><p>The above instruction to keep the body in its original complete form and to wear turban is meant for all, irrespective of sex. </p><p>>>>></p><p></p><p>Sabat Surat = natural form </p><p></p><p>Dastaar = a sign of izat/respect/honor/integrity</p><p></p><p>sira = head on which Dastaar is placed</p><p></p><p>the meaning as i understand it is that: </p><p></p><p>Maintaining our natural form gives equivalent respect/ or is equilvalent in respect to wearing dastaar on one's head. This is because in the muslim history and infact not just in muslim culture but in cultures all over the world hair and dastaar were and still are considered a sign of respect and honor.</p><p></p><p>I think the following from Bhai ManMohan Singh's article applies:</p><p></p><p>>>>></p><p>1.Keshas are the natural blessing of the Creator. They grow from within the body and develop gradually with age as other parts of the body. As against it, all other symbols or kakaars are external and are put on the body from outside. Even a very devout Sikh may, at times, be forced to remain without any one of the four symbols under circumstances beyond his control. This cannot happen with Keshas, which do not fall in line with the other four symbols and are in a class by themselves.</p><p>>>>></p><p></p><p>In my understanding guru sahib is stressing the importance of maintaining our natural form. </p><p></p><p>input from others would be greatly welcome especially where understanding of gurbani is concerned.</p><p></p><p>Veer Tejwant ji, can you please outline your points as I have done... because i am busy with work and it would be much easier if I could simply see your points outlined in one large post rather then answering specific queries ... we could deal with the whole picture at once and save time.</p><p></p><p>Thanks.</p><p></p><p>Jugraj Singh</p></blockquote><p></p>
[QUOTE="Jugraj Singh, post: 3062, member: 442"] >>>>Can you pls give me the references from SGGS for the above four that you mentioned as bujjar kurehat? I would like to remind ourselves again that only SGGS is our AMRITSAR. nothing more...noone else.. >>>> The reason that I am starting with your latter post is to make one point clear. Do you believe that if something is not contained in the Sri Guru Granth SAhib ji then it is not to be followed? I hope this is not the case. Guru Gobind Singh Jee's bani is not in the Guru Granth SAhib. Infact 3 out of the 5 nitnem banis are not from the Guru Granth SAhib. During the amrit sanchar when amrit is being made the 5 morning banis are read while preparing the amrit and 3 of them are not in the Guru Granth SAhib. While the seekers are waiting for amrit, many times they are told to continue the recital of chaupai sahib daa patth (Guru Gobind Singh jee's bani) indefinitely until instructed to stop. I hope that you can acknowledge that a lot of Sikhi rehit is not explicitly visible in the Guru Granth Sahib. I know Bani contains all knowlede and my faith tells me that BAni is infinite and thus contains everything however I am not at the level where I can communicate the meanings of Gurbani to someone else when i don't understand them myself. Now that we have that cleared up, it is important to acknowledge during all amrit sanchars regardless of what jatha someone belongs to, it is made perfectly clear that 1) cutting hair is forbiddn 2) extra marital sex is forbidden 3) intoxicants are forbidden the 4) point of eating meat is generally forbidden but certain groups insist on being able to eat meat in emegencies and prepared in a certain way. This is a while another discussion altogether. As for the gubani tuk and your translation: "Naapaak Paak Kar Hadoor Hadeesa Sabat Surat Dastaar Sira. Make unpure (mind) pure. It is the true adherence to the Muslim Law (Hadees). (One can obtain this objective) by keeping one's body unviolated and by always wearing a turban on head. The above instruction to keep the body in its original complete form and to wear turban is meant for all, irrespective of sex. >>>> Sabat Surat = natural form Dastaar = a sign of izat/respect/honor/integrity sira = head on which Dastaar is placed the meaning as i understand it is that: Maintaining our natural form gives equivalent respect/ or is equilvalent in respect to wearing dastaar on one's head. This is because in the muslim history and infact not just in muslim culture but in cultures all over the world hair and dastaar were and still are considered a sign of respect and honor. I think the following from Bhai ManMohan Singh's article applies: >>>> 1.Keshas are the natural blessing of the Creator. They grow from within the body and develop gradually with age as other parts of the body. As against it, all other symbols or kakaars are external and are put on the body from outside. Even a very devout Sikh may, at times, be forced to remain without any one of the four symbols under circumstances beyond his control. This cannot happen with Keshas, which do not fall in line with the other four symbols and are in a class by themselves. >>>> In my understanding guru sahib is stressing the importance of maintaining our natural form. input from others would be greatly welcome especially where understanding of gurbani is concerned. Veer Tejwant ji, can you please outline your points as I have done... because i am busy with work and it would be much easier if I could simply see your points outlined in one large post rather then answering specific queries ... we could deal with the whole picture at once and save time. Thanks. Jugraj Singh [/QUOTE]
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