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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
Should Rehatanams Be Amended With Changing Times
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<blockquote data-quote="Tejwant Singh" data-source="post: 499" data-attributes="member: 138"><p><strong>Rehatnaamas collecting dust.</strong></p><p></p><p>Rehatnaamas are the moral codes by which we conduct ourselves by, in any society we live in, on this little speck of sand in IK ONG KAAR'S realm called the Earth. </p><p> </p><p>Rehatnaamas are supposed to be based on the concept of MIRI - PIRI. MIRI meaning, coping with our daily hurdles of making a living,educating our kids and any other material possessions we may want to have, what Abraham Maslow calls the must needs in order to grow spiritually (cultivate PIRI) in his famous 'the Maslow Triangle'. <a href="http://www.envisionsoftware.com/Articles/Maslows_Needs_Hierarchy.html" target="_blank"><span style="color: #800080">Articles - Abraham Maslow's Hierarchy of Needs</span></a>.</p><p> </p><p>MIRI-PIRI was named as such by Guru Hargobind Sahib, however the concept was started by Guru Nanak in his 3 step formula.</p><p> </p><p>1. Naam Japnah</p><p>2. Kirat Karni</p><p>3. Vand kei Chaknah</p><p> </p><p>PIRI is the spiritual side, the foundation of MIRI. Sans PIRI, MIRI becomes nothing but walloping in the grime of MAYA.</p><p> </p><p>As the laws of the land change with time, so should the laws of MIRI meaning Rehatnaamas, so they are at par with our everyday MIRI PIRI life. If they are not moulded to our current requirements, then Rehatnaamas become stumbling blocks rather than stepping stones.</p><p> </p><p>A Sikh, the follower of this universal faith who is living in all parts of the world knows very well what adapting to different cultures mean. A Sikh can practice her/his Kirat anytime, anywhere ( thanks for not having SABBATH, the day God rests according to some faiths). A Sikh adopts the way of MIRI according to the enviorment he/she has become the product of.</p><p> </p><p>One more important point I would like to re-emphacise is that Sikhi is IDEA based. Gurmat Ideas can not be stagnant, they are dynamic. The proof of this is that it took about 250 years, from Guru Nanak to Guru Granth Sahib with the sacrifices of Guru Arjan Dev, Guru Tegh Bahadur and the four sahibzadas, to defend the Sikh Ideology of universal love and understanding.</p><p> </p><p>If Rehatnaamas do not reflect the expanse of ideas with time then they become still waters.</p><p> </p><p>And as they say, ' Still waters breed mosquitoes whereas gushing water mould boulders'.</p><p> </p><p>Peace and Love</p><p> </p><p>Tejwant</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 499, member: 138"] [b]Rehatnaamas collecting dust.[/b] Rehatnaamas are the moral codes by which we conduct ourselves by, in any society we live in, on this little speck of sand in IK ONG KAAR'S realm called the Earth. Rehatnaamas are supposed to be based on the concept of MIRI - PIRI. MIRI meaning, coping with our daily hurdles of making a living,educating our kids and any other material possessions we may want to have, what Abraham Maslow calls the must needs in order to grow spiritually (cultivate PIRI) in his famous 'the Maslow Triangle'. [url="http://www.envisionsoftware.com/Articles/Maslows_Needs_Hierarchy.html"][color=#800080]Articles - Abraham Maslow's Hierarchy of Needs[/color][/url]. MIRI-PIRI was named as such by Guru Hargobind Sahib, however the concept was started by Guru Nanak in his 3 step formula. 1. Naam Japnah 2. Kirat Karni 3. Vand kei Chaknah PIRI is the spiritual side, the foundation of MIRI. Sans PIRI, MIRI becomes nothing but walloping in the grime of MAYA. As the laws of the land change with time, so should the laws of MIRI meaning Rehatnaamas, so they are at par with our everyday MIRI PIRI life. If they are not moulded to our current requirements, then Rehatnaamas become stumbling blocks rather than stepping stones. A Sikh, the follower of this universal faith who is living in all parts of the world knows very well what adapting to different cultures mean. A Sikh can practice her/his Kirat anytime, anywhere ( thanks for not having SABBATH, the day God rests according to some faiths). A Sikh adopts the way of MIRI according to the enviorment he/she has become the product of. One more important point I would like to re-emphacise is that Sikhi is IDEA based. Gurmat Ideas can not be stagnant, they are dynamic. The proof of this is that it took about 250 years, from Guru Nanak to Guru Granth Sahib with the sacrifices of Guru Arjan Dev, Guru Tegh Bahadur and the four sahibzadas, to defend the Sikh Ideology of universal love and understanding. If Rehatnaamas do not reflect the expanse of ideas with time then they become still waters. And as they say, ' Still waters breed mosquitoes whereas gushing water mould boulders'. Peace and Love Tejwant [/QUOTE]
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Should Rehatanams Be Amended With Changing Times
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