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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="spnadmin" data-source="post: 57826" data-attributes="member: 35"><p><strong>Re: Questions about Sikki</strong></p><p></p><p>Cherylyoung ji</p><p></p><p>Your questions go right to the heart of Sikhism, perhaps more than you realize. But the answers are not so simple as defining a term and then giving an example. It is impossible to separate the ideas of simran, hukam, gur prasaad, seva from our understanding our place in the world and in relation to God. Each is both a perspective and a spiritual practice. Simran for example, is not only devotion to God. Seva is not only community service. Hukam is not only God’s order. Gur prasaad is God’s Grace, but it is more than that. In Christianity a person can be a Christian in good standing, but not be a pious Christian. It is difficult to imagine a GurSikh (a true Sikh) who is not also a pious Sikh. Hence perspective and practice go hand in hand. </p><p></p><p>Simran – means Remembrance. Perspective - in the sense of reflection and meditation on God’s name. Practice - Expressed through the spiritual practice of repeating God’s name aloud and/or quietly for an extended period of time at least once a day. Best learnt under the guidance of a spiritual teacher whom you find or who finds you. </p><p></p><p>Hukam – God’s order, but not as in God is giving us orders. His Divine Order, i.e., his plan. God is referred to as the Architect of Destiny and hukam would be like his blueprint, or part of it. Perspective – it is God’s hukam that we will find a path to God in the spiritual solace and company of holy people. This would be one example. Practice – We take hukam when we hear or read the passage selected at random from the Guru before sun-rise each day at The Golden Temple Harimandir in Amritsar. Hukamnama ideally then guides our reflection, decisions and behaviors throughout the day. Hukamnama is also part of important ceremonies such as marriages and funerals.</p><p></p><p>Seva – Service in small and big ways, ranging from daily acts of kindness to giving our professional service free to impoverished people in rural areas. Perspective - Not community service alone. Practice – done cheerfully and without complaint, Seva is a gift from God to us as well as a duty. I have seen people squabble over who will do a seva. Seva, along with Simran and Bani, is one of the three paths to spiritual awakening. No Seva, no meeting with God.</p><p></p><p>Gur Prasaad – God’s Grace. Perspective – We are graced by the intentions of the Creator. Any spiritual benefit that we enjoy happens through our effort, but only with God’s Grace. Practice – None. God decides what, where, when, who and how. Through Simran, Bani and Seva we open ourselves up to receive Gur prasaad.</p><p></p><p>The Sikh view of peace and war - Sikhism allows for a doctrine of a "just war" and Sikhs have been known to fight in foreign lands for righteous causes. Even when there was no immediate benefit to Sikhs or Sikhism. We have the concept of Saint and Solider coming from the 10th Guru Govind Singh dev ji. A Sikh will fight when all other means have been tried and are unsuccessful - to right a wrong, correct an injustice. History is full of examples. </p><p></p><p>Patit is a bit more contextual. Apostasy occurs on a personal level, a person commits adultery for example. Or on a bigger scale, a Sikh proclaims himself a living Guru and opens a temple, preaches heretical teachings, and bilks people out of their money. In both cases, a patit is cleansed by a contrite and public apology, perhaps a penance, and then the person must be baptized again. </p><p></p><p>There is no simple way to equate Sikhism with other religions. Attempts to do this lead to misunderstanding. You are the type of person who needs more than SikiWiki to satisfy your need to learn. Let me find the time to put together a reading list for you. Meanwhile others can contribute to your questions.</p><p>My humble explanation of all of this.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 57826, member: 35"] [b]Re: Questions about Sikki[/b] Cherylyoung ji Your questions go right to the heart of Sikhism, perhaps more than you realize. But the answers are not so simple as defining a term and then giving an example. It is impossible to separate the ideas of simran, hukam, gur prasaad, seva from our understanding our place in the world and in relation to God. Each is both a perspective and a spiritual practice. Simran for example, is not only devotion to God. Seva is not only community service. Hukam is not only God’s order. Gur prasaad is God’s Grace, but it is more than that. In Christianity a person can be a Christian in good standing, but not be a pious Christian. It is difficult to imagine a GurSikh (a true Sikh) who is not also a pious Sikh. Hence perspective and practice go hand in hand. Simran – means Remembrance. Perspective - in the sense of reflection and meditation on God’s name. Practice - Expressed through the spiritual practice of repeating God’s name aloud and/or quietly for an extended period of time at least once a day. Best learnt under the guidance of a spiritual teacher whom you find or who finds you. Hukam – God’s order, but not as in God is giving us orders. His Divine Order, i.e., his plan. God is referred to as the Architect of Destiny and hukam would be like his blueprint, or part of it. Perspective – it is God’s hukam that we will find a path to God in the spiritual solace and company of holy people. This would be one example. Practice – We take hukam when we hear or read the passage selected at random from the Guru before sun-rise each day at The Golden Temple Harimandir in Amritsar. Hukamnama ideally then guides our reflection, decisions and behaviors throughout the day. Hukamnama is also part of important ceremonies such as marriages and funerals. Seva – Service in small and big ways, ranging from daily acts of kindness to giving our professional service free to impoverished people in rural areas. Perspective - Not community service alone. Practice – done cheerfully and without complaint, Seva is a gift from God to us as well as a duty. I have seen people squabble over who will do a seva. Seva, along with Simran and Bani, is one of the three paths to spiritual awakening. No Seva, no meeting with God. Gur Prasaad – God’s Grace. Perspective – We are graced by the intentions of the Creator. Any spiritual benefit that we enjoy happens through our effort, but only with God’s Grace. Practice – None. God decides what, where, when, who and how. Through Simran, Bani and Seva we open ourselves up to receive Gur prasaad. The Sikh view of peace and war - Sikhism allows for a doctrine of a "just war" and Sikhs have been known to fight in foreign lands for righteous causes. Even when there was no immediate benefit to Sikhs or Sikhism. We have the concept of Saint and Solider coming from the 10th Guru Govind Singh dev ji. A Sikh will fight when all other means have been tried and are unsuccessful - to right a wrong, correct an injustice. History is full of examples. Patit is a bit more contextual. Apostasy occurs on a personal level, a person commits adultery for example. Or on a bigger scale, a Sikh proclaims himself a living Guru and opens a temple, preaches heretical teachings, and bilks people out of their money. In both cases, a patit is cleansed by a contrite and public apology, perhaps a penance, and then the person must be baptized again. There is no simple way to equate Sikhism with other religions. Attempts to do this lead to misunderstanding. You are the type of person who needs more than SikiWiki to satisfy your need to learn. Let me find the time to put together a reading list for you. Meanwhile others can contribute to your questions. My humble explanation of all of this. [/QUOTE]
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