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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
The Sikh Rehat Marayada - How Did It Come About, And Is It's Role Today Relevant?
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<blockquote data-quote="JourneyOflife" data-source="post: 201201" data-attributes="member: 20695"><p>Yes, definitely! I think especially with the rise of the internet and now that it is easier to share information than ever before, like-minded individuals from all over the world can come together, share, discuss and learn with one another when in the past, that never would've been the case. Those of us posting in this thread never would've been able to have a discussion like this in real life because we almost certainly never would've met, it is only possible because of the internet. The internet provides platforms for like SPN where people can discuss Sikhi without all the hagiographies, magic stories and shallow understandings which have plagued the Panth for such a long time now.</p><p></p><p>I think this is especially true of the younger generation. A large number of the most committed and most intelligent Sikhs I've had the pleasure of meeting, whether online or in real life, are all very young, with a significant portion still completing their education. The younger people like to ask questions and challenge the status quo, and I've noticed a lot of them, after first challenging the dogmatic understandings of Sikhi taught to them by their elders, begin to realize that Sikhi is just so much different to anything they had previously taught. That the Sri Guru Granth Sahib ji is nothing like the scriptures you find in other religious traditions. That who the Gurus were and what they did is just so unlike anything you would normally expect from 'prophets' in other traditions.</p><p></p><p>I think as long as young people keep asking questions, and platforms like SPN continue to exist where they can come to let it all out and explore Sikhi in a way their parents had never taught them, the better it is for the future of Sikhi.</p><p></p><p></p><p></p><p>I really like a lot of things about the current Rehat, it is actually A LOT better than a large number of the Rehats we've had in the past, especially back in the 18th century. I'm not sure about throwing it all out, but I definitely think a lot of it needs to be updated. The thing is, when this Rehat was drafted back in the late 19th to early 20th centuries, 99% of Sikhs were doing one of two things: either working and living on a farm in rural Punjab, or working as soldiers in the army (where they were massively over represented). Most were doing the former, and in a lot of ways, this Rehat has developed to compliment an agrarian lifestyle. This is reflected in things like the timing of the Nitnem Banis. The reason it asks you to wake up before the sun comes up and read the first portion of your daily Nitnem and contemplate Waheguru at that time is because when the sun starts to rise, farmers are already leaving to go tend to their crops. If the sun comes up between 6-8 AM and that's the time a farmer has to leave to work in the field, then it makes sense to wake up earlier (3-6 AM like the Rehats says) and perform your Nitnem during those hours. That way, everybody would be able to do them.</p><p></p><p>Likewise, the Rehraas at 6 PM would be when most farmers have returned from their field work and are done for the day. And then the Kirtan Sohila at 9 PM is when most would go to sleep, to be able to wake up on time the next day. See why it is timed like that? It is to correspond with the working schedule most people had back then, and because Nitnems are encouraged to be done in Sangat, they wanted to make sure most people would be free during the Nitnem times, which is why they picked these hours <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p><p></p><p>But now that Sikhs have spread out all over the world and a very significant portion do not work in agriculture, it should be revised to account for all the different professions the Sikh community is involved in these days.</p><p></p><p>Renaissance? We absolutely need one in this century, hopefully before the middle of it. I think this time, the leaders of the renaissance are going to come from outside of Punjab rather than inside it. With such a huge drug problem and the fact that caste discrimination continue to plague the population, tomorrow's Sikh leaders aren't in Punjab, they're in places like the UK, Canada and the United States. Western-born Sikhs who are away from the drug problem and haven't been raised in a culture which worships caste, and who have studied the SGGS ji for themselves, these are the people who will revitalize Sikhi. Likewise, Sikhs need to begin doing Parchar and spreading Sikhi to people who aren't Punjabi. The Guru's Sikhi is for all of the world and shouldn't be limited to a single state in India. The more non-Punjabis who come into Sikhi, the better it is for Sikhi's future. When foreigners make up a large portion of the Sikh population, caste problems should begin to die by themselves, as no one really cares that much about caste outside the subcontinent.</p><p></p><p></p><p></p><p>I like to be optimistic. I recognize there are problems in Sikhi, but I really think most Sikhs have the right intentions. You have some crazy voices in Sikhi, but from what I've seen, the average person is just that- they're normal people who just want to be able to practice their Sikhi,. nurture their relationship with the Guru and with Waheguru in peace. This is why Guru Gobind Singh ji structured his Khalsa as a democracy. Because even though you are always going to have some crazy voices coming from all different sides of the spectrum, most of the voices are normal and will be able to balance them out.</p><p></p><p>Guru Gobind Singh ji recognized that a democratic Khalsa was needed to ensure that one extreme group doesn't impose their wishes on everybody else. That's why the Singh Sabhas had to collaborate with so many other people, because they couldn't just impose their will on the entire Panth without the support of the majority. That's why this Rehat is the product of much collaboration. That's why even though this Rehat may not be perfect, it is MUCH MUCH better than the Rehats we've had in the past where one person alone was telling everybody else what to do.</p><p></p><p>As long as we stick to Guru ji's collaborative principles, I think we'll be fine. We have our problems, but most Sikhs do genuinely want what's best for the Panth <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p></blockquote><p></p>
[QUOTE="JourneyOflife, post: 201201, member: 20695"] Yes, definitely! I think especially with the rise of the internet and now that it is easier to share information than ever before, like-minded individuals from all over the world can come together, share, discuss and learn with one another when in the past, that never would've been the case. Those of us posting in this thread never would've been able to have a discussion like this in real life because we almost certainly never would've met, it is only possible because of the internet. The internet provides platforms for like SPN where people can discuss Sikhi without all the hagiographies, magic stories and shallow understandings which have plagued the Panth for such a long time now. I think this is especially true of the younger generation. A large number of the most committed and most intelligent Sikhs I've had the pleasure of meeting, whether online or in real life, are all very young, with a significant portion still completing their education. The younger people like to ask questions and challenge the status quo, and I've noticed a lot of them, after first challenging the dogmatic understandings of Sikhi taught to them by their elders, begin to realize that Sikhi is just so much different to anything they had previously taught. That the Sri Guru Granth Sahib ji is nothing like the scriptures you find in other religious traditions. That who the Gurus were and what they did is just so unlike anything you would normally expect from 'prophets' in other traditions. I think as long as young people keep asking questions, and platforms like SPN continue to exist where they can come to let it all out and explore Sikhi in a way their parents had never taught them, the better it is for the future of Sikhi. I really like a lot of things about the current Rehat, it is actually A LOT better than a large number of the Rehats we've had in the past, especially back in the 18th century. I'm not sure about throwing it all out, but I definitely think a lot of it needs to be updated. The thing is, when this Rehat was drafted back in the late 19th to early 20th centuries, 99% of Sikhs were doing one of two things: either working and living on a farm in rural Punjab, or working as soldiers in the army (where they were massively over represented). Most were doing the former, and in a lot of ways, this Rehat has developed to compliment an agrarian lifestyle. This is reflected in things like the timing of the Nitnem Banis. The reason it asks you to wake up before the sun comes up and read the first portion of your daily Nitnem and contemplate Waheguru at that time is because when the sun starts to rise, farmers are already leaving to go tend to their crops. If the sun comes up between 6-8 AM and that's the time a farmer has to leave to work in the field, then it makes sense to wake up earlier (3-6 AM like the Rehats says) and perform your Nitnem during those hours. That way, everybody would be able to do them. Likewise, the Rehraas at 6 PM would be when most farmers have returned from their field work and are done for the day. And then the Kirtan Sohila at 9 PM is when most would go to sleep, to be able to wake up on time the next day. See why it is timed like that? It is to correspond with the working schedule most people had back then, and because Nitnems are encouraged to be done in Sangat, they wanted to make sure most people would be free during the Nitnem times, which is why they picked these hours :) But now that Sikhs have spread out all over the world and a very significant portion do not work in agriculture, it should be revised to account for all the different professions the Sikh community is involved in these days. Renaissance? We absolutely need one in this century, hopefully before the middle of it. I think this time, the leaders of the renaissance are going to come from outside of Punjab rather than inside it. With such a huge drug problem and the fact that caste discrimination continue to plague the population, tomorrow's Sikh leaders aren't in Punjab, they're in places like the UK, Canada and the United States. Western-born Sikhs who are away from the drug problem and haven't been raised in a culture which worships caste, and who have studied the SGGS ji for themselves, these are the people who will revitalize Sikhi. Likewise, Sikhs need to begin doing Parchar and spreading Sikhi to people who aren't Punjabi. The Guru's Sikhi is for all of the world and shouldn't be limited to a single state in India. The more non-Punjabis who come into Sikhi, the better it is for Sikhi's future. When foreigners make up a large portion of the Sikh population, caste problems should begin to die by themselves, as no one really cares that much about caste outside the subcontinent. I like to be optimistic. I recognize there are problems in Sikhi, but I really think most Sikhs have the right intentions. You have some crazy voices in Sikhi, but from what I've seen, the average person is just that- they're normal people who just want to be able to practice their Sikhi,. nurture their relationship with the Guru and with Waheguru in peace. This is why Guru Gobind Singh ji structured his Khalsa as a democracy. Because even though you are always going to have some crazy voices coming from all different sides of the spectrum, most of the voices are normal and will be able to balance them out. Guru Gobind Singh ji recognized that a democratic Khalsa was needed to ensure that one extreme group doesn't impose their wishes on everybody else. That's why the Singh Sabhas had to collaborate with so many other people, because they couldn't just impose their will on the entire Panth without the support of the majority. That's why this Rehat is the product of much collaboration. That's why even though this Rehat may not be perfect, it is MUCH MUCH better than the Rehats we've had in the past where one person alone was telling everybody else what to do. As long as we stick to Guru ji's collaborative principles, I think we'll be fine. We have our problems, but most Sikhs do genuinely want what's best for the Panth :) [/QUOTE]
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The Sikh Rehat Marayada - How Did It Come About, And Is It's Role Today Relevant?
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