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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 History & Heritage
Lava In Guru Granth Sahib
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<blockquote data-quote="Gyani Jarnail Singh" data-source="post: 141320" data-attributes="member: 189"><p>Sikhs have always had a tendency to take words at the superficial level...and they apply this level of understanding to the SGGS Gurbani as well.</p><p>Hence the use of the Laavan - (Suhi Mhalla 4 means GURU RAMDASS JI is the Author and thus no question of Guru nanak ji using them )...as for "worldy marriage ceremony". Then various shabds were chosen based on superficial meanings...Janj Kurrmai Iayah..Hum Ghar Sajaan ayeh..viah hoah mereh babala..etc etc and ADDEd to the Anand karaj Ceremony. The GURBANI is UNIVERSAL..is a LOT DEEPER in Spiritual Meanings thna the mere superficial look at the "Janjis" streaming in behind the Groom as Hum Ghar Sajaan ayeh..or the Brides father as Viah hoa mere Babla etc.</p><p>GURU JI wrote many Shabads for OUR SPIRITUAL GUIDANCE..even for certain ceremonies..like Ghorreean, alahanniah..marriage ceremony etc. This was to give us soemthing UNIQUELY SIKH and also a SPIRITUAL LESSON at the same time.</p><p>Hence the Laavan are SPIRITUAL as well as can be used at a ceremony.</p><p>At least SIKHS can UNDERSTAND (even if very superficially) what the ragis are singing...in the Laavan and the Shabads attached to the ceremony..the HINDUS cant get a word in becasue the Pandit MUTTERS soem ancient Sanskrit Mantras which make no head or tail to the ordinary Hindu Guests/bride and groom etc. At a Hindu Marriage I attended recently, the Groom's daddy hapened to be a BRAHMIN but not practising Panditology becasue he was a buisness tycoon. On several ocassion s he STOPPED the Pandit and told him..Arey Pandit ji..aap GALAT MANTAR parrh rahen hain..OH Pandit you are reading the WRONG MANTRA....and the Pandit sheepishly admitted each time..I am NEW !! BUT none of the others noticed anything...presumably becasue they KNEW NOTHING.</p><p>WE differ on 3 major grounds..The SGGS is not a "fire devta"..its our Living GURU.</p><p>The ragis are not muttering mantras in a dead long forgotten language..the gurbani is contemporary and avilable to all and sundry who wnat to know and is simple language understood by all and thirdly the ceremony is SPIRITUALLY significant as its one man one wife for ever. No divorce.</p></blockquote><p></p>
[QUOTE="Gyani Jarnail Singh, post: 141320, member: 189"] Sikhs have always had a tendency to take words at the superficial level...and they apply this level of understanding to the SGGS Gurbani as well. Hence the use of the Laavan - (Suhi Mhalla 4 means GURU RAMDASS JI is the Author and thus no question of Guru nanak ji using them )...as for "worldy marriage ceremony". Then various shabds were chosen based on superficial meanings...Janj Kurrmai Iayah..Hum Ghar Sajaan ayeh..viah hoah mereh babala..etc etc and ADDEd to the Anand karaj Ceremony. The GURBANI is UNIVERSAL..is a LOT DEEPER in Spiritual Meanings thna the mere superficial look at the "Janjis" streaming in behind the Groom as Hum Ghar Sajaan ayeh..or the Brides father as Viah hoa mere Babla etc. GURU JI wrote many Shabads for OUR SPIRITUAL GUIDANCE..even for certain ceremonies..like Ghorreean, alahanniah..marriage ceremony etc. This was to give us soemthing UNIQUELY SIKH and also a SPIRITUAL LESSON at the same time. Hence the Laavan are SPIRITUAL as well as can be used at a ceremony. At least SIKHS can UNDERSTAND (even if very superficially) what the ragis are singing...in the Laavan and the Shabads attached to the ceremony..the HINDUS cant get a word in becasue the Pandit MUTTERS soem ancient Sanskrit Mantras which make no head or tail to the ordinary Hindu Guests/bride and groom etc. At a Hindu Marriage I attended recently, the Groom's daddy hapened to be a BRAHMIN but not practising Panditology becasue he was a buisness tycoon. On several ocassion s he STOPPED the Pandit and told him..Arey Pandit ji..aap GALAT MANTAR parrh rahen hain..OH Pandit you are reading the WRONG MANTRA....and the Pandit sheepishly admitted each time..I am NEW !! BUT none of the others noticed anything...presumably becasue they KNEW NOTHING. WE differ on 3 major grounds..The SGGS is not a "fire devta"..its our Living GURU. The ragis are not muttering mantras in a dead long forgotten language..the gurbani is contemporary and avilable to all and sundry who wnat to know and is simple language understood by all and thirdly the ceremony is SPIRITUALLY significant as its one man one wife for ever. No divorce. [/QUOTE]
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