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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="Siri Kamala" data-source="post: 176901" data-attributes="member: 13802"><p>SSA!</p><p></p><p>I am no expert, by any stretch, but I think it's important to keep in mind that the SRM is a code created by men -- specifically Sikh men, living in the Punjab, existing in a particular time and in a particular culture.</p><p></p><p>If Sikhism had evolved out of China, say...or Africa..., or Scandinavia... then what we'd see in the SRM would likely be very different because the cultural influences would be very different. I doubt there would be any talk of turbans because turbans were not symbolic of royalty in those places.</p><p></p><p>Perhaps an analogy</p><p>Let's say Waheguru ji is the moon. The Sri Guru Granth Sahib Ji is pointing at the moon (in other words providing us with guidance about how to become closer to God). The SRM is pointing at the Sri Guru Granth Sahib Ji (in other words, attempting to explain to us what the Sri Guru Granth Sahib Ji says the rules are for being a good Sikh). I believe it is a mistake to point at a book about pointing at the moon and say that we are, in doing so, actually pointing at the moon. They are not the same thing.</p><p></p><p>I understand the importance many people place on external symbols of one's religious/cultural identity, and maintaining the "purity" of that identity. Without those external symbols, it is easy for a group to become swallowed up by larger and/or more heavy-handed proselytizing faiths around it, so there is value in embracing those externally visible things which make Sikhs different from Hindus, or Muslims, or Christians, etc.</p><p></p><p>What I dislike is when I see people placing as much importance (if not MORE) on these external symbols, and on "rule following" for its own sake, than they place on actually *being* a good Sikh on the <em>inside</em> (i.e. meditating on the name, serving others, doing honest work, studying gurbani, etc.)</p><p></p><p>I believe it is possible to be a good Sikh on the inside who occasionally drinks, smokes weed, cuts hair, etc. Waheguru ji does not love us any less for falling short of the ideal.</p><p></p><p>There may be a way in which these things slow our progress toward reunion with Waheguru. Alcohol and marijuana cloud the mind. It is hard to meditate on the Naam when the mind is clouded.</p><p></p><p>Cutting hair is, to an extent, a disavowal of one's association with Sikhi. When one grows hair and wears a turban, it sparks curiosity (especially outside of India/Pakistan), and can sometimes even spark fear because of others' ignorance (assuming anyone wearing a turban must be a radical Islamist). </p><p></p><p>Let's say there was a different religion -- one that required, instead of the 5 K's, 5 other items to be on one's person at any given time -- an earring in the ear (could be clipped or pierced), a metal circlet around the head, a cotton knit shirt, an arrow, and a linen handkerchief or washcloth. And let's say that religion require that all members wear their hair in a mohawk style.</p><p></p><p>To an outsider those things seem fairly superficial and silly, but it also might inspire questions about what the items mean, why hair is worn that way, etc. They ask a person from that religion to explain, and perhaps they come to see those symbols as meaningful and beautiful and begin to explore the religion for themselves. It's a much better route than coming to a faith because of fear of death (or almost as bad, fear of Hell).</p><p></p><p>All this to say, I think you will do the right thing as it becomes clear in your heart what the right thing to do is. We are all on our own path, learning the best we can, often learning more from our mistakes than we ever could from being saintly and/or successful.</p><p></p><p>Be patient with your process. All is well. peacesignkaur</p></blockquote><p></p>
[QUOTE="Siri Kamala, post: 176901, member: 13802"] SSA! I am no expert, by any stretch, but I think it's important to keep in mind that the SRM is a code created by men -- specifically Sikh men, living in the Punjab, existing in a particular time and in a particular culture. If Sikhism had evolved out of China, say...or Africa..., or Scandinavia... then what we'd see in the SRM would likely be very different because the cultural influences would be very different. I doubt there would be any talk of turbans because turbans were not symbolic of royalty in those places. Perhaps an analogy Let's say Waheguru ji is the moon. The Sri Guru Granth Sahib Ji is pointing at the moon (in other words providing us with guidance about how to become closer to God). The SRM is pointing at the Sri Guru Granth Sahib Ji (in other words, attempting to explain to us what the Sri Guru Granth Sahib Ji says the rules are for being a good Sikh). I believe it is a mistake to point at a book about pointing at the moon and say that we are, in doing so, actually pointing at the moon. They are not the same thing. I understand the importance many people place on external symbols of one's religious/cultural identity, and maintaining the "purity" of that identity. Without those external symbols, it is easy for a group to become swallowed up by larger and/or more heavy-handed proselytizing faiths around it, so there is value in embracing those externally visible things which make Sikhs different from Hindus, or Muslims, or Christians, etc. What I dislike is when I see people placing as much importance (if not MORE) on these external symbols, and on "rule following" for its own sake, than they place on actually *being* a good Sikh on the [I]inside[/I] (i.e. meditating on the name, serving others, doing honest work, studying gurbani, etc.) I believe it is possible to be a good Sikh on the inside who occasionally drinks, smokes weed, cuts hair, etc. Waheguru ji does not love us any less for falling short of the ideal. There may be a way in which these things slow our progress toward reunion with Waheguru. Alcohol and marijuana cloud the mind. It is hard to meditate on the Naam when the mind is clouded. Cutting hair is, to an extent, a disavowal of one's association with Sikhi. When one grows hair and wears a turban, it sparks curiosity (especially outside of India/Pakistan), and can sometimes even spark fear because of others' ignorance (assuming anyone wearing a turban must be a radical Islamist). Let's say there was a different religion -- one that required, instead of the 5 K's, 5 other items to be on one's person at any given time -- an earring in the ear (could be clipped or pierced), a metal circlet around the head, a cotton knit shirt, an arrow, and a linen handkerchief or washcloth. And let's say that religion require that all members wear their hair in a mohawk style. To an outsider those things seem fairly superficial and silly, but it also might inspire questions about what the items mean, why hair is worn that way, etc. They ask a person from that religion to explain, and perhaps they come to see those symbols as meaningful and beautiful and begin to explore the religion for themselves. It's a much better route than coming to a faith because of fear of death (or almost as bad, fear of Hell). All this to say, I think you will do the right thing as it becomes clear in your heart what the right thing to do is. We are all on our own path, learning the best we can, often learning more from our mistakes than we ever could from being saintly and/or successful. Be patient with your process. All is well. peacesignkaur [/QUOTE]
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