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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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Wish Of Mardana’s Descendent May Not Be Fulfilled
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<blockquote data-quote="Amarpal" data-source="post: 2982" data-attributes="member: 10"><p>Dear Khalsa Jee,</p><p></p><p>It is good that you have expressed your views. Experience tells me that knowledge grows through discussions and sharing. I to want to contribute to this build up of knowledge.</p><p></p><p>Guru Nanak did not see any individual, as Hindu or Musalman is true. That is Sikhi. We have to understand the difference and linkage between Sikhi and Khalsa. Sikhi is the teachings of our ten Gurus as enshrined in Siri Guru Granth Sahib. Khalsa is a structured Panth based on Sikhi. Sikhi is to Khalsa what software is to computer. Sikhi is universal, any one can read Siri Guru Granth Sahib and incorporated its teachings into her/his life. Khalsa is a grouping with structure, uniform (5Ks), norm and code of practices. Sikhi is Nirakaar; Khalsa has Akaar. This distinction was well conceived by all of our Gurus. This clearly reflected in the actions of our Gurus. Akaal Takhat, which is guides, the temporal aspect of Khalsa (Akaar) is a separate building from the Gurdwara Harmandar Sahib where Sikhi (Nirakaar) is. It is for the same reason our tenth Guru, who finally made Siri Guru Granth Sahib our Guru, did not include the directives regarding Khalsa uniform (5Ks) and code of practices etc in Siri Guru Granth Sahib as they were dealing with the temporal aspects of Khalsa and not with spirituality i.e. Sikhi, though he has all the authority to do so; what he did we right and good for Khalsa. We know in Khalsa way of living spirituality is given first place and temporal aspects come after it. It is for this reason that of the two Nishan Sahib in front of Akaal Takhat in Harmandar Sahib complex, the one closer to Gurdwara is taller; it reminds us that spirituality comes first.</p><p></p><p>Harmandar Sahib is a structure; it has Akaar. All entities with Akaar have a Marayada associated with them; Harmandar Sahib is no exception. We insist that any one entering Harmandar Sahib should remove her/his footwear, cover her/his head and should not carry tobacco inside in any form. None of these have any thing to do with spirituality; they are not universal also. Will it be prudent to wave them off for some one who is addicted to tobacco because the person is special? Answer is clear ‘NO’. Even Head of States Queen of England had removed her footwear and covered her head when she visited Harmandar Sahib. Even if I visits some ones residence, good manners demand that I follow the Marayada of that family; Harmandar Sahib is to big and entity for its norms to be waved off to satisfy the desire of one individual.</p><p></p><p>Harmandar Sahib is open to all who follow the Marayada of the shrine. It is certainly not open to those who do not follow it. Certainly no one will be allowed inside with shoes etc. Harmandar Sahib is a physical expression of the Panth i.e. Akaar of Sikhi and all Akaar have norms to uphold its Marayada. Even the book form of Siri Guru Granth Sahib is Akaar and there is Marayada associated with it. The knowledge that is contained in it is Nirakaar; what you have learnt from it is part of you, it is always with you even when you go to toilet.</p><p></p><p>All this is to say that Marayada is always associated with Akaar. With Nirakaar it is reverence, which does not necessarily demand any external physical expression; reverence too is Nirakaar.</p><p></p><p>We Khalsas have to become true Sikhs i.e. Sikhi should be our way of life.</p><p></p><p>I am not for bending the rules to satisfy the desire of one who claims to be descendent of Mardana. That too at the place, which is at the very heart of Khalsa Panth i.e. the seat of Sikhi. I have no objection to his doing Kirtan elsewhere.</p><p></p><p>Khalsa has to live in this world, it has to harmonise life with the needs of changing time; compromises will have to be made, but these will be on the details, at the periphery where the interface with the world is, never at the core, never with the basics.</p><p></p><p>Mardana’s descendent is not important for me. Today we Khalsa have to work for giving the rightful place to women within our Panth. I am waiting for the day when Khalsa women will do Kirtan in Harmandar Sahib. Gender equality is part of Sikhi, it has yet to be realised within Khalsa Panth; we have to work for it. This is important to me.</p><p></p><p>Khalsa is still in the process of evolution and not in the process of dissolution. Khalsa will remain in the state of blissful ascendancy – Chardi Kala.</p><p></p><p>With love and respect for all.</p><p></p><p>Amarpal</p></blockquote><p></p>
[QUOTE="Amarpal, post: 2982, member: 10"] Dear Khalsa Jee, It is good that you have expressed your views. Experience tells me that knowledge grows through discussions and sharing. I to want to contribute to this build up of knowledge. Guru Nanak did not see any individual, as Hindu or Musalman is true. That is Sikhi. We have to understand the difference and linkage between Sikhi and Khalsa. Sikhi is the teachings of our ten Gurus as enshrined in Siri Guru Granth Sahib. Khalsa is a structured Panth based on Sikhi. Sikhi is to Khalsa what software is to computer. Sikhi is universal, any one can read Siri Guru Granth Sahib and incorporated its teachings into her/his life. Khalsa is a grouping with structure, uniform (5Ks), norm and code of practices. Sikhi is Nirakaar; Khalsa has Akaar. This distinction was well conceived by all of our Gurus. This clearly reflected in the actions of our Gurus. Akaal Takhat, which is guides, the temporal aspect of Khalsa (Akaar) is a separate building from the Gurdwara Harmandar Sahib where Sikhi (Nirakaar) is. It is for the same reason our tenth Guru, who finally made Siri Guru Granth Sahib our Guru, did not include the directives regarding Khalsa uniform (5Ks) and code of practices etc in Siri Guru Granth Sahib as they were dealing with the temporal aspects of Khalsa and not with spirituality i.e. Sikhi, though he has all the authority to do so; what he did we right and good for Khalsa. We know in Khalsa way of living spirituality is given first place and temporal aspects come after it. It is for this reason that of the two Nishan Sahib in front of Akaal Takhat in Harmandar Sahib complex, the one closer to Gurdwara is taller; it reminds us that spirituality comes first. Harmandar Sahib is a structure; it has Akaar. All entities with Akaar have a Marayada associated with them; Harmandar Sahib is no exception. We insist that any one entering Harmandar Sahib should remove her/his footwear, cover her/his head and should not carry tobacco inside in any form. None of these have any thing to do with spirituality; they are not universal also. Will it be prudent to wave them off for some one who is addicted to tobacco because the person is special? Answer is clear ‘NO’. Even Head of States Queen of England had removed her footwear and covered her head when she visited Harmandar Sahib. Even if I visits some ones residence, good manners demand that I follow the Marayada of that family; Harmandar Sahib is to big and entity for its norms to be waved off to satisfy the desire of one individual. Harmandar Sahib is open to all who follow the Marayada of the shrine. It is certainly not open to those who do not follow it. Certainly no one will be allowed inside with shoes etc. Harmandar Sahib is a physical expression of the Panth i.e. Akaar of Sikhi and all Akaar have norms to uphold its Marayada. Even the book form of Siri Guru Granth Sahib is Akaar and there is Marayada associated with it. The knowledge that is contained in it is Nirakaar; what you have learnt from it is part of you, it is always with you even when you go to toilet. All this is to say that Marayada is always associated with Akaar. With Nirakaar it is reverence, which does not necessarily demand any external physical expression; reverence too is Nirakaar. We Khalsas have to become true Sikhs i.e. Sikhi should be our way of life. I am not for bending the rules to satisfy the desire of one who claims to be descendent of Mardana. That too at the place, which is at the very heart of Khalsa Panth i.e. the seat of Sikhi. I have no objection to his doing Kirtan elsewhere. Khalsa has to live in this world, it has to harmonise life with the needs of changing time; compromises will have to be made, but these will be on the details, at the periphery where the interface with the world is, never at the core, never with the basics. Mardana’s descendent is not important for me. Today we Khalsa have to work for giving the rightful place to women within our Panth. I am waiting for the day when Khalsa women will do Kirtan in Harmandar Sahib. Gender equality is part of Sikhi, it has yet to be realised within Khalsa Panth; we have to work for it. This is important to me. Khalsa is still in the process of evolution and not in the process of dissolution. Khalsa will remain in the state of blissful ascendancy – Chardi Kala. With love and respect for all. Amarpal [/QUOTE]
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