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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="ravisingh" data-source="post: 6658" data-attributes="member: 963"><p><span style="color: black">Very interesting issue!</span></p><p></p><p><span style="color: black">I'm afraid I have to disagree with you Arvind Singh ji, I don't think that Sikh youth outside of India are pulled away from Sikh principles --in fact I would argue just the opposite. It is true that many of them are not khesi dhari but I think that you have to acknowledge that living in </span><span style="color: black">India</span><span style="color: black"> and wearing a turban is far easier than anywhere else in the world! And speaking as a turban-wearing Sikh I have to say that I have met many non-khesi dhari sikhs who are far more attached to sikh principles than I am. I think we need to distinguish between people who follow (or believe) sikh principles vs sikh rituals. Of course, wearing a turban is probably the most important one of them all but it is not the only principle that matters. Of course, in the end we are disagreeing on an empirical claim that can only be settled with appropriate statistics (that as far as I know do not exist) so your guess is as good as mine in this case! </span></p><p></p><p> </p><p></p><p><span style="color: black">S]kh: very interesting post (by the way, I don't find you to be pessimistic in the least) I agreed with many of the points that you made. However, I do disagree with your claim that a "charismatic leader" is required. I think that this was far more important in the past then now. Can you think of anyone who is currently living (or even for the last 10 years) that would fit the bill in ANY religion or politics or academics, etc? I think that as far as history goes the "great man" or "hero" phase has passed and, IMHO, will never return. Certainly in the past with leaders like: Roosevelt; Mussolini; Gandhi; Hitler; etc. the cult of personality was the most important factor in a movements success --I don't think this is the case anymore.</span></p><p></p><p> </p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Arvind Singh Ji, I think the issue of how to get the youth interested in Sikhi principles is a very important one. Role models of course are always important and unfortunately they are lacking. In Canada especially with our Gurdwara leaders fighting about trivial things such as “tables and chairs” I can certainly see why the youth are turned away in droves –I was left quite cynical by it myself as well. I think our community needs to take a good look at itself and ensure that we are not falling into the same mindless rituals that the Gurus fought so strongly against. Can we even clearly enunciate what those principles are and what they mean in the modern world? It seems that the progressive, egalitarian spirit that once infused the panth has been lacking for quite some time now. I think that youth would more willing to get involved if it were clear what they were signing up for. Historically, the sikh identity was characterized (at least by the sikh community itself) by a struggle against oppressors of the weak –protection of those in need. I don’t think that this is the way our community can look at itself at this time. So imho the first step is to reclaim the sikh identity of defenders of those that need protection with an emphasis on progressiveness, equity and tolerance. Not an easy feat by any means.</span></span></p></blockquote><p></p>
[QUOTE="ravisingh, post: 6658, member: 963"] [color=black]Very interesting issue![/color] [color=black]I'm afraid I have to disagree with you Arvind Singh ji, I don't think that Sikh youth outside of India are pulled away from Sikh principles --in fact I would argue just the opposite. It is true that many of them are not khesi dhari but I think that you have to acknowledge that living in [/color][color=black]India[/color][color=black] and wearing a turban is far easier than anywhere else in the world! And speaking as a turban-wearing Sikh I have to say that I have met many non-khesi dhari sikhs who are far more attached to sikh principles than I am. I think we need to distinguish between people who follow (or believe) sikh principles vs sikh rituals. Of course, wearing a turban is probably the most important one of them all but it is not the only principle that matters. Of course, in the end we are disagreeing on an empirical claim that can only be settled with appropriate statistics (that as far as I know do not exist) so your guess is as good as mine in this case! [/color] [color=black] [/color] [color=black]S]kh: very interesting post (by the way, I don't find you to be pessimistic in the least) I agreed with many of the points that you made. However, I do disagree with your claim that a "charismatic leader" is required. I think that this was far more important in the past then now. Can you think of anyone who is currently living (or even for the last 10 years) that would fit the bill in ANY religion or politics or academics, etc? I think that as far as history goes the "great man" or "hero" phase has passed and, IMHO, will never return. Certainly in the past with leaders like: Roosevelt; Mussolini; Gandhi; Hitler; etc. the cult of personality was the most important factor in a movements success --I don't think this is the case anymore.[/color] [color=black] [/color] [font=Times New Roman][size=3]Arvind Singh Ji, I think the issue of how to get the youth interested in Sikhi principles is a very important one. Role models of course are always important and unfortunately they are lacking. In Canada especially with our Gurdwara leaders fighting about trivial things such as “tables and chairs” I can certainly see why the youth are turned away in droves –I was left quite cynical by it myself as well. I think our community needs to take a good look at itself and ensure that we are not falling into the same mindless rituals that the Gurus fought so strongly against. Can we even clearly enunciate what those principles are and what they mean in the modern world? It seems that the progressive, egalitarian spirit that once infused the panth has been lacking for quite some time now. I think that youth would more willing to get involved if it were clear what they were signing up for. Historically, the sikh identity was characterized (at least by the sikh community itself) by a struggle against oppressors of the weak –protection of those in need. I don’t think that this is the way our community can look at itself at this time. So imho the first step is to reclaim the sikh identity of defenders of those that need protection with an emphasis on progressiveness, equity and tolerance. Not an easy feat by any means.[/size][/font] [/QUOTE]
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