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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="spnadmin" data-source="post: 104275" data-attributes="member: 35"><p>Singhstah ji</p><p></p><p>First please welcome back to the conversations. You stay away too long between visits. Personally, I have always learned and appreciated your comments, however few the times that you stay long enough to comment. <img src="/images/smilies/whatsapp/thumbs-up.png" class="smilie" loading="lazy" alt=":thumbup:" title="Thumbs Up :thumbup:" data-shortname=":thumbup:" /></p><p></p><p>But at the risk of regretting my own entry into the dialog (for what it is worth) -- there is a reason why the thread starter began with the premise that perhaps AKJ is or has become a 'sect.' No need to review its history at this point in my remarks. At the present time there is evidence from AKJ participation in media including internet media that the group has strayed some distance from its origins and has taken an "extreme" posture in a number of ways. These include uniquely AKJ practices ralted to purity similar in fact to practices of the most extreme of orthodox Jews, hinting in a way to rituals of practice that are accepted in Judaism but alien to the rehit of Sikhi. Another example, would be the pounding that is given by AKJ dominated media (e.g, panthic.org and Panthic Weekly) when a point of view on almost any issue is raised that deviates from an (AKJ) inflexible and often incorrect reading of Sri Guru Granth Sahib. The net effect is to enforce an unyielding and narrow interpretation of gurmat that is informed only by their collective opinions and not by true panthic exploration of issues (e.g., a recent pounding of the Sikh Research Institute's new gurmat curriculum - which was relentless and full of open and outright ad hominem arguments and completely without any foundation in facts). Callling yourself and/or your organization "panthic" does not make you "panthic." This is another extremist tendency that is used by fanatical wings of other religions to silence, not only differences of view, but also to silence any discussion whatsoever. I will limit myself to one more example. There is a pattern among AKJ to tolerate aggressive expressions of anger among the young. This happens in one of several ways -- encouraging written justifications for anti-social behavior when a panthic issue has been questioned; failing to sanction constant accusations of nindya against people who are merely asking questions or pointing out an interpretation that differs from the AKJ norm; smearing the reputations of individuals through the use of misinformation and disinformation on blogs and internet forums (eg. recent controversy over Niddar Singh); and last but not least, stirring up gurdwara politics in some sangats to the point of advocating violence. I could say more about AKJ machinations in sangats but will leave it at these remarks.</p><p></p><p>As for AKJ publications -- Yes, these should not be tossed off as if they have no value. There are good resources at many of the AKJ friendly or affiliated sites that I myself have made use of. But a person has to have read widely to know whether some of these resources reflect a broader understanding of Sikhism or a narrow interpretation by AKJ -- and that takes a while.</p><p></p><p>It is because of these kinds of patterns that AKJ seems to be evolving into a sect. Whereas at one time it was speaking historically for the survival of Sikhi and liberty in India, now it appears to be defining Sikhism on an extreme that is intolerant and unwilling to open itself up to dialog with other sectors of the Sikh experience. It stands on the edge on the fringe believing in its own right and duty to impose sanctions and deciding in a very pubic way what is right and what is wrong according to its unique AKJ understanding. </p><p></p><p>Forgive me for speaking directly on these matters. I bow my head to and wait for any <strong>deserved </strong>punishment for my views.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 104275, member: 35"] Singhstah ji First please welcome back to the conversations. You stay away too long between visits. Personally, I have always learned and appreciated your comments, however few the times that you stay long enough to comment. :thumbup: But at the risk of regretting my own entry into the dialog (for what it is worth) -- there is a reason why the thread starter began with the premise that perhaps AKJ is or has become a 'sect.' No need to review its history at this point in my remarks. At the present time there is evidence from AKJ participation in media including internet media that the group has strayed some distance from its origins and has taken an "extreme" posture in a number of ways. These include uniquely AKJ practices ralted to purity similar in fact to practices of the most extreme of orthodox Jews, hinting in a way to rituals of practice that are accepted in Judaism but alien to the rehit of Sikhi. Another example, would be the pounding that is given by AKJ dominated media (e.g, panthic.org and Panthic Weekly) when a point of view on almost any issue is raised that deviates from an (AKJ) inflexible and often incorrect reading of Sri Guru Granth Sahib. The net effect is to enforce an unyielding and narrow interpretation of gurmat that is informed only by their collective opinions and not by true panthic exploration of issues (e.g., a recent pounding of the Sikh Research Institute's new gurmat curriculum - which was relentless and full of open and outright ad hominem arguments and completely without any foundation in facts). Callling yourself and/or your organization "panthic" does not make you "panthic." This is another extremist tendency that is used by fanatical wings of other religions to silence, not only differences of view, but also to silence any discussion whatsoever. I will limit myself to one more example. There is a pattern among AKJ to tolerate aggressive expressions of anger among the young. This happens in one of several ways -- encouraging written justifications for anti-social behavior when a panthic issue has been questioned; failing to sanction constant accusations of nindya against people who are merely asking questions or pointing out an interpretation that differs from the AKJ norm; smearing the reputations of individuals through the use of misinformation and disinformation on blogs and internet forums (eg. recent controversy over Niddar Singh); and last but not least, stirring up gurdwara politics in some sangats to the point of advocating violence. I could say more about AKJ machinations in sangats but will leave it at these remarks. As for AKJ publications -- Yes, these should not be tossed off as if they have no value. There are good resources at many of the AKJ friendly or affiliated sites that I myself have made use of. But a person has to have read widely to know whether some of these resources reflect a broader understanding of Sikhism or a narrow interpretation by AKJ -- and that takes a while. It is because of these kinds of patterns that AKJ seems to be evolving into a sect. Whereas at one time it was speaking historically for the survival of Sikhi and liberty in India, now it appears to be defining Sikhism on an extreme that is intolerant and unwilling to open itself up to dialog with other sectors of the Sikh experience. It stands on the edge on the fringe believing in its own right and duty to impose sanctions and deciding in a very pubic way what is right and what is wrong according to its unique AKJ understanding. Forgive me for speaking directly on these matters. I bow my head to and wait for any [B]deserved [/B]punishment for my views. [/QUOTE]
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