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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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Respect To Gurbani In Other Languages
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<blockquote data-quote="Ishna" data-source="post: 134901" data-attributes="member: 2709"><p>Thank you spnadmin for your reply.</p><p></p><p>I guess I got the idea from a combination of things...</p><p></p><p>I thought it was a sign of respect to the bani (whether Guru Granth Sahib or a gutka) to cover your head and wash your hands. My nitnem gutka with gurmukhi, english transliteration and translation says as a note on the inside cover to treat the book with respect and cover my head before reading it. I also have a couple of booklets with gurmukhi and english translation and extrapolation which says the same, although I don't even regard this as a gutka par-se as it also contains the authors interpretation in the same sentances as the translation.</p><p></p><p>I also thought it was a sign of respect to God, so that when I pray or jap naam I cover my head as a sign of respect for the Energy I'm focussing on/communicating with.</p><p></p><p>I have however thought that God is everywhere and since a Sikh should be remembeing God all the time then technically one's head should be covered 100% of the time, bringing me back to "I would have been born with a chunni".</p><p></p><p>A friend a while back suggested it might also be a way of "protecting your crown chakra when engaged in spiritual acitvities" but I don't know much about that.</p><p></p><p>If head covering is a sign of respect to Sri Guru Granth Sahib ji in the single-volume, gurmukhi version (the "real" one!) only, then technically no one has to cover their head when meditating or praying outside it's presence (except for males per Sikh Rehat Maryada). Is that because Guru Gobind Singh ji transferred his light to that version only? Should it be only the original version Guru Gobind Singh ji had at the time which should be shown that level of respect, or is the light present in every copy? Why then only the gurmukhi script version and not an english version? Is it the meaning of the words which requires respect, or the paper and symbols printed on the pages?</p><p></p><p>My own thought about those questions would be that it's very difficult to translate to English the exact meaning encapsulated in the original, so an english version is probably going to be different, and if there is a chance of the meaning being different than the original due to the translator's misinterpretation, then technically it's not the Guru? I don't know. I over analyse!</p><p></p><p>...Does the same go for listening to kirtan? If I'm playing general kirtan music (take a Snatam Kaur CD for example) at work, I don't cover my head, but I'm also not "playing it for a reason" or "focussed on it". When I play Japji sahib in the morning, I will cover my head.</p><p></p><p>Is everyone starting to laugh at me now? cheerleader</p><p></p><p>Ishna</p></blockquote><p></p>
[QUOTE="Ishna, post: 134901, member: 2709"] Thank you spnadmin for your reply. I guess I got the idea from a combination of things... I thought it was a sign of respect to the bani (whether Guru Granth Sahib or a gutka) to cover your head and wash your hands. My nitnem gutka with gurmukhi, english transliteration and translation says as a note on the inside cover to treat the book with respect and cover my head before reading it. I also have a couple of booklets with gurmukhi and english translation and extrapolation which says the same, although I don't even regard this as a gutka par-se as it also contains the authors interpretation in the same sentances as the translation. I also thought it was a sign of respect to God, so that when I pray or jap naam I cover my head as a sign of respect for the Energy I'm focussing on/communicating with. I have however thought that God is everywhere and since a Sikh should be remembeing God all the time then technically one's head should be covered 100% of the time, bringing me back to "I would have been born with a chunni". A friend a while back suggested it might also be a way of "protecting your crown chakra when engaged in spiritual acitvities" but I don't know much about that. If head covering is a sign of respect to Sri Guru Granth Sahib ji in the single-volume, gurmukhi version (the "real" one!) only, then technically no one has to cover their head when meditating or praying outside it's presence (except for males per Sikh Rehat Maryada). Is that because Guru Gobind Singh ji transferred his light to that version only? Should it be only the original version Guru Gobind Singh ji had at the time which should be shown that level of respect, or is the light present in every copy? Why then only the gurmukhi script version and not an english version? Is it the meaning of the words which requires respect, or the paper and symbols printed on the pages? My own thought about those questions would be that it's very difficult to translate to English the exact meaning encapsulated in the original, so an english version is probably going to be different, and if there is a chance of the meaning being different than the original due to the translator's misinterpretation, then technically it's not the Guru? I don't know. I over analyse! ...Does the same go for listening to kirtan? If I'm playing general kirtan music (take a Snatam Kaur CD for example) at work, I don't cover my head, but I'm also not "playing it for a reason" or "focussed on it". When I play Japji sahib in the morning, I will cover my head. Is everyone starting to laugh at me now? cheerleader Ishna [/QUOTE]
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