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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="Mai Harinder Kaur" data-source="post: 106332" data-attributes="member: 3558"><p>JimRinX says:</p><p></p><p> </p><p>I suppose the answer to that would hinge on how central the physical appearance of the Sikh is to Sikhi, especially the 5 Ks. There are those these days who believe they are unimportant, that we need only accept the spiritual, non-material aspects and should let the rest go, as anachronistic in the 21st Century.</p><p> </p><p>I disagree. These are more than just props, they are our identity. Each of the kakkars has a deeply spiritual meaning and purpose and well as a material meaning and purpose. One of the most difficult asprects of living as a Sikh, for me, involves handling (with some adeptness) both the spiritual and material simultaneously. </p><p> </p><p>There are some teachings in every belief system that cannot be tampered with. I live in a society that long preached greed as a virtue - and now that society is paying a heavy price for that. I live in a society that glorifies the ego and raises me-me-me-me first and always to a virtue. I live in a society where sexual promiscuity is the norm. I live in a society where many if not most children lack a father, having only an absent sperm-donor. I live in a society that glorifies cruelty and violence. I could go on and on. My religion teaches me to avoid these things as evil. Certainly I am caused a certain amount of social pain for attempting to not indulge in these vices. Sikhi would not be Sikhi if the teachings against these vices were dropped. I would put our roop in the same category. Only the individual can decide if the price paid is worth whatever is gained.</p><p> </p><p>Additionally, being a visible Sikh helps in making the individual strong. I well remember my high school days with the catty, rude comments about my unshaved legs and armpits and my somewhat mis-shapened eyebrows. I made the decision to maintain my appearance, I admit, as much out of stubbornness as devoutness. But whatever the reason, it strengthened me.</p><p> </p><p>As those who know me know, that strength was tested in the Delhi Pogrom of 1984. My husband, my 13 year old son and my pregnant-with-twins self had to make a choice. Do we literally "cut-and-run" or do we stay and fight and probably achieve shaheedi? The Sikh roop was so central to who we are, that all of us stayed and fought and of the five of us, only I survived in physical form. </p><p> </p><p>I know many these days argue exactly as you do, JinRikX, and they certainly have a right to their opinuion and to live their lives as they best see fit. If we throw out the outward appearance of ourselves, the inward will, in many (most?) of us dry up until we are left only with a philosophy, not a religion and way of life. I see being a Sikh as a 24/7/365 commitment. If I am not willing to make that commitment, there are many wonderful things to do with my life.</p><p> </p><p>Being a Sikh isn't one of them.</p><p> </p><p>(If I have not offended some of you, then I've been too mealy-mourthed and should rewrite this.) :u):</p><p> </p><p>Chardi kala! :ice:</p><p> </p><p>Mai Harinder Kaur</p></blockquote><p></p>
[QUOTE="Mai Harinder Kaur, post: 106332, member: 3558"] JimRinX says: I suppose the answer to that would hinge on how central the physical appearance of the Sikh is to Sikhi, especially the 5 Ks. There are those these days who believe they are unimportant, that we need only accept the spiritual, non-material aspects and should let the rest go, as anachronistic in the 21st Century. I disagree. These are more than just props, they are our identity. Each of the kakkars has a deeply spiritual meaning and purpose and well as a material meaning and purpose. One of the most difficult asprects of living as a Sikh, for me, involves handling (with some adeptness) both the spiritual and material simultaneously. There are some teachings in every belief system that cannot be tampered with. I live in a society that long preached greed as a virtue - and now that society is paying a heavy price for that. I live in a society that glorifies the ego and raises me-me-me-me first and always to a virtue. I live in a society where sexual promiscuity is the norm. I live in a society where many if not most children lack a father, having only an absent sperm-donor. I live in a society that glorifies cruelty and violence. I could go on and on. My religion teaches me to avoid these things as evil. Certainly I am caused a certain amount of social pain for attempting to not indulge in these vices. Sikhi would not be Sikhi if the teachings against these vices were dropped. I would put our roop in the same category. Only the individual can decide if the price paid is worth whatever is gained. Additionally, being a visible Sikh helps in making the individual strong. I well remember my high school days with the catty, rude comments about my unshaved legs and armpits and my somewhat mis-shapened eyebrows. I made the decision to maintain my appearance, I admit, as much out of stubbornness as devoutness. But whatever the reason, it strengthened me. As those who know me know, that strength was tested in the Delhi Pogrom of 1984. My husband, my 13 year old son and my pregnant-with-twins self had to make a choice. Do we literally "cut-and-run" or do we stay and fight and probably achieve shaheedi? The Sikh roop was so central to who we are, that all of us stayed and fought and of the five of us, only I survived in physical form. I know many these days argue exactly as you do, JinRikX, and they certainly have a right to their opinuion and to live their lives as they best see fit. If we throw out the outward appearance of ourselves, the inward will, in many (most?) of us dry up until we are left only with a philosophy, not a religion and way of life. I see being a Sikh as a 24/7/365 commitment. If I am not willing to make that commitment, there are many wonderful things to do with my life. Being a Sikh isn't one of them. (If I have not offended some of you, then I've been too mealy-mourthed and should rewrite this.) :u): Chardi kala! :ice: Mai Harinder Kaur [/QUOTE]
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