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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="ik-jivan" data-source="post: 131693" data-attributes="member: 11730"><p>Sevadar ji,</p><p>Firstly, no need for apologies. Your expression is not inappropriate. : )</p><p>I think if we consider the perceived chaos of our times to be the ‘work in progress’ of the Divine’s creative project, we can maintain a positive outlook – Chardi Kala! – remembering that everything is the doing of the One Universal Creator Being and we are, knowingly or unknowingly, willingly or unwillingly, fulfilling His Hukam Orders and Commands. Who among us creatures knows better than the Creator? Life is an evolutionary process. It will never be tidy or perfect until the process is complete. So, I guess we do have to adjust and accept the ‘new normal’ until the reordering of chaos phase passes.</p><p> </p><p>You make an interesting point about going against the grain of society and then turning back to it for approval. What do you suppose causes people to venture out beyond social boundaries and then return to it with some new condition for it to accept? I tend to think they are moved by the urge to integrate the diversity of creation, although to those involved, it may only seem like a desire for something different from what is already common within their socio-cultural sphere.</p><p> </p><p>However, it is apparent that within the socio-cultural sphere that does not accept and allow the integration of the new condition, there is stronger integrity of the culture. There are pros and cons to social integration of peoples. Both sides of this coin are valuable to the whole.</p><p> </p><p>Relating specifically to interfaith and not merely ethnic diversity in marriage, I do feel there is cause for concern. Without very deep devotion to the One Universal Creator God, ones practice can lose importance when family and community have different or no practices. Yet, I witness this happening within Sikh-Sikh marriages when they migrate to non-Sikh lands. So, if even a Sikh-Sikh marriage faces risks of religious deterioration, due to changes in community, the problem isn’t so much the change of environment as it is the degree of devotion of the individual. As I’ve asked on a similar thread, ‘Do you think that if Bullah Shah and Mother Teresa of Avila were to have wed they would have disputed over their devotional practices?’</p><p> </p><p>Ahhh, I sense your frustration when you say, ‘All the above written nonsense is purely of social importance nothing to do with spirituality. God didn't made us Sikh, Christian or anything else. we all are human.’ Yet, I do think these social questions have to be discussed and we do need to come to consensus and share insight with those who are unsure. At times an individual within the petty dramas of life can’t see the forest for the trees. . . which is to say that the obvious answer isn’t obvious because they have emotions and other interests invested in the matter. Wouldn’t you agree that communicating for the sake of helping our brothers and sisters figure out these issues and then move on to more important ones is a spiritual matter?</p><p> </p><p>Sat Sri Akal,</p><p>t</p></blockquote><p></p>
[QUOTE="ik-jivan, post: 131693, member: 11730"] Sevadar ji, Firstly, no need for apologies. Your expression is not inappropriate. : ) I think if we consider the perceived chaos of our times to be the ‘work in progress’ of the Divine’s creative project, we can maintain a positive outlook – Chardi Kala! – remembering that everything is the doing of the One Universal Creator Being and we are, knowingly or unknowingly, willingly or unwillingly, fulfilling His Hukam Orders and Commands. Who among us creatures knows better than the Creator? Life is an evolutionary process. It will never be tidy or perfect until the process is complete. So, I guess we do have to adjust and accept the ‘new normal’ until the reordering of chaos phase passes. You make an interesting point about going against the grain of society and then turning back to it for approval. What do you suppose causes people to venture out beyond social boundaries and then return to it with some new condition for it to accept? I tend to think they are moved by the urge to integrate the diversity of creation, although to those involved, it may only seem like a desire for something different from what is already common within their socio-cultural sphere. However, it is apparent that within the socio-cultural sphere that does not accept and allow the integration of the new condition, there is stronger integrity of the culture. There are pros and cons to social integration of peoples. Both sides of this coin are valuable to the whole. Relating specifically to interfaith and not merely ethnic diversity in marriage, I do feel there is cause for concern. Without very deep devotion to the One Universal Creator God, ones practice can lose importance when family and community have different or no practices. Yet, I witness this happening within Sikh-Sikh marriages when they migrate to non-Sikh lands. So, if even a Sikh-Sikh marriage faces risks of religious deterioration, due to changes in community, the problem isn’t so much the change of environment as it is the degree of devotion of the individual. As I’ve asked on a similar thread, ‘Do you think that if Bullah Shah and Mother Teresa of Avila were to have wed they would have disputed over their devotional practices?’ Ahhh, I sense your frustration when you say, ‘All the above written nonsense is purely of social importance nothing to do with spirituality. God didn't made us Sikh, Christian or anything else. we all are human.’ Yet, I do think these social questions have to be discussed and we do need to come to consensus and share insight with those who are unsure. At times an individual within the petty dramas of life can’t see the forest for the trees. . . which is to say that the obvious answer isn’t obvious because they have emotions and other interests invested in the matter. Wouldn’t you agree that communicating for the sake of helping our brothers and sisters figure out these issues and then move on to more important ones is a spiritual matter? Sat Sri Akal, t [/QUOTE]
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