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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="findingmyway" data-source="post: 165928" data-attributes="member: 12855"><p><span style="color: Navy">True of modern day Gurdwara's but this is not in the spirit of Sikhism. I'm with Harry Bhaji on this one, there should be no rituals, and more focus on learning.</span></p><p></p><p></p><p></p><p><span style="color: Navy">No object or person should be worshipped. Beautiful and historic places should be admired but not worshipped.</span></p><p></p><p></p><p></p><p><span style="color: Navy">This is due to the influence of Hinduism infecting modern day Sikhi. Matha tekking to the SGGS is a way of saying I am ready to give my head to my Guru and learn. It is a physical greeting, not worship. Matha tekking to anyone/anything else becomes idol worship.</span></p><p></p><p></p><p></p><p><span style="color: Navy">I disagree. Gurbani uses mythological figures for demonstration as the audience would have understood the message better. This in no way confirms existence. There is a reason it is known as mythology and not history! I think whether Ram and Krishna existed or not is irrelevant as it is the stories around them are used for demonstration rather than the figures themselves. Even if they did exist</span>,<span style="color: Navy"> my personal belief is that they were ordinary men and stories were blown out of proportion over time as we see happen so often. In no way does Gurbani confirm or deny existence, nor does it really matter.</span></p><p></p><p> </p><p></p><p></p><p><span style="color: Navy">Really? Actually the 1st Gurdwara was just called a Gurdwara and was built in Kartarpur. Harmandir or Darbar Sahib is the most well known. In my understanding, Harmandar Sahib is a later name. Prior to that is was known as the Darbar Sahib in honour of the purpose of the Gurdwara.</span></p><p></p><p></p><p></p><p><span style="color: Navy">A Gurdwara was never intended to be a place of worship and was never meant to be restricted to a particular building. The true purpose of a Gurdwara is supposed to be learning. Paath is not supposed to be parroted but discussed and understood. Kirtan is not supposed to be merely sung but learnt from and inspiring. Cleaning shoes was not supposed to be a ritual but a practical seva. I guess it is important here to differentiate between mindless ritual and a ritual that has sprung from and has a good sensible practical basis.</span></p><p></p><p> </p><p></p><p><span style="color: Navy">I disagree. If that is the case why bother going to school? Why come on this forum? Why bother with sangat? Without hearing other points of view how can we possibly learn? How could be possibly know if we are on the right track? Sangat is important not only to keep you on the right path by providing good company but also to help in the learning process. Anywhere there is a group of Sikhs wanting to explore and understand Gurbani, we have a Gurdwara, no matter where that is!</span></p></blockquote><p></p>
[QUOTE="findingmyway, post: 165928, member: 12855"] [COLOR=Navy]True of modern day Gurdwara's but this is not in the spirit of Sikhism. I'm with Harry Bhaji on this one, there should be no rituals, and more focus on learning.[/COLOR] [COLOR=Navy]No object or person should be worshipped. Beautiful and historic places should be admired but not worshipped.[/COLOR] [COLOR=Navy]This is due to the influence of Hinduism infecting modern day Sikhi. Matha tekking to the SGGS is a way of saying I am ready to give my head to my Guru and learn. It is a physical greeting, not worship. Matha tekking to anyone/anything else becomes idol worship.[/COLOR] [COLOR=Navy]I disagree. Gurbani uses mythological figures for demonstration as the audience would have understood the message better. This in no way confirms existence. There is a reason it is known as mythology and not history! I think whether Ram and Krishna existed or not is irrelevant as it is the stories around them are used for demonstration rather than the figures themselves. Even if they did exist[/COLOR],[COLOR=Navy] my personal belief is that they were ordinary men and stories were blown out of proportion over time as we see happen so often. In no way does Gurbani confirm or deny existence, nor does it really matter.[/COLOR] [COLOR=Navy]Really? Actually the 1st Gurdwara was just called a Gurdwara and was built in Kartarpur. Harmandir or Darbar Sahib is the most well known. In my understanding, Harmandar Sahib is a later name. Prior to that is was known as the Darbar Sahib in honour of the purpose of the Gurdwara.[/COLOR] [COLOR=Navy]A Gurdwara was never intended to be a place of worship and was never meant to be restricted to a particular building. The true purpose of a Gurdwara is supposed to be learning. Paath is not supposed to be parroted but discussed and understood. Kirtan is not supposed to be merely sung but learnt from and inspiring. Cleaning shoes was not supposed to be a ritual but a practical seva. I guess it is important here to differentiate between mindless ritual and a ritual that has sprung from and has a good sensible practical basis.[/COLOR] [COLOR=Navy]I disagree. If that is the case why bother going to school? Why come on this forum? Why bother with sangat? Without hearing other points of view how can we possibly learn? How could be possibly know if we are on the right track? Sangat is important not only to keep you on the right path by providing good company but also to help in the learning process. Anywhere there is a group of Sikhs wanting to explore and understand Gurbani, we have a Gurdwara, no matter where that is![/COLOR] [/QUOTE]
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