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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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Interfaith Dialogues
Dancing And Gurbani
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<blockquote data-quote="Archived_Member5" data-source="post: 91167" data-attributes="member: 2249"><p><span style="font-size: 12px"><span style="color: #333333"><span style="font-family: 'Baskerville Old Face'">Bhagat Ji, The goal of each individual is to still his wandering mind, to master the will causing him to crave, need, want, to conquer all causal contributes to the workings and manifestations of his brain, mind and imagination. To be in a perfect state of equipoise. Dancing is a release for many, and in the right environment all well and good. Prayer and Kirtan is to gain control of one’s mind, will and action. To be able to be deeply relaxed, supremely silent, self disciplined and self controlled. Dervish sanding is undoubtedly aesthetically beautiful in its own right. It has no place in Kirtan because it works against the aforementioned principles. </span></span></span></p><p> </p><p><span style="font-family: 'Baskerville Old Face'"><span style="font-size: 12px"><span style="color: #333333">You may argue dancing can be controlled, then I would refer you to yoga. The art of mastering body balance, suppleness and poise, whilst clearing chakra channels. Apart from this dancing has very little benefit to offer. Logistically I am right, you are at liberty to contend that you have a need to dance to Kirtan and that is your prerogative. I do not feel your personal need has any advantage towards assistant the sangat in the aforementioned former cause.</span></span></span></p><p> </p><p><span style="font-family: 'Baskerville Old Face'"><span style="font-size: 12px"><span style="color: #333333">Some American churches sing and dance loudly causing an over excitability in people requiring a course of self disciple and acquired sobriety. If democracy is introduced to Sikhism, and the Bani is traversed to serve the community rather than submitting to the word of scriptures it will be a sad loss. It is a dark time for religion, where the mob seek to manipulate the sacred doctrine to the whims and wiles of the rabble. Worser things have happened as we witness the division and destruction of the instititution of the church. The Rhadoswami sect has over seventy percent of the Sikh congregation. If your views reflect the modernism creeping into Sikhism then it is indeed sad and tragic time for religion itself and Sikhism.</span></span></span></p><p> </p><p> <a href="http://www.youtube.com/watch?v=CvYlk9EPVd0&eurl=http%3A%2F%2Fwww.sikhism.us%2Finterfaith-dialogues%2F23677-dancing-and-gurbani-6.html" target="_blank">http://www.youtube.com/watch?v=CvYlk9EPVd0&eurl=http%3A%2F%2Fwww.sikhism.us%2Finterfaith-dialogues%2F23677-dancing-and-gurbani-6.html</a></p><p> </p><p><span style="color: #333333"><span style="font-size: 12px"><span style="font-family: 'Baskerville Old Face'"><span style="color: #000000">**Addendum - By the same measure it can be construed the good Sikh ‘’dancing’’ in the Gurdwara is expressing himself, yet we know he has had demons cast into him, presumably by sorcerers, normal behaviour in some religions, and ignored by a congregation oblivious to a tormented man in their midst. That is the true face of religion. You pay your tithes and lip service and boast of your duty and good churchmanship, if trouble of ill fateedness befall you, God or man, there are few good samaritancs that will assist, and if they did, others would voice contempt, for they feel they have problems requiring greater attention of the masses. Thus humanity is destroyed and men becomes as existential beasts. Religion has become a tool to arm oneself with, and a mantle to adorn ones person. It is also a spiritual path under attack by those unwilling or unable to meet its exacting standard and wilfully seeking to dismantle its sanctum theretofore.***</span></span></span></span></p><p><span style="color: #333333"></span></p></blockquote><p></p>
[QUOTE="Archived_Member5, post: 91167, member: 2249"] [SIZE=3][COLOR=#333333][FONT=Baskerville Old Face]Bhagat Ji, The goal of each individual is to still his wandering mind, to master the will causing him to crave, need, want, to conquer all causal contributes to the workings and manifestations of his brain, mind and imagination. To be in a perfect state of equipoise. Dancing is a release for many, and in the right environment all well and good. Prayer and Kirtan is to gain control of one’s mind, will and action. To be able to be deeply relaxed, supremely silent, self disciplined and self controlled. Dervish sanding is undoubtedly aesthetically beautiful in its own right. It has no place in Kirtan because it works against the aforementioned principles. [/FONT][/COLOR][/SIZE] [FONT=Baskerville Old Face][SIZE=3][COLOR=#333333]You may argue dancing can be controlled, then I would refer you to yoga. The art of mastering body balance, suppleness and poise, whilst clearing chakra channels. Apart from this dancing has very little benefit to offer. Logistically I am right, you are at liberty to contend that you have a need to dance to Kirtan and that is your prerogative. I do not feel your personal need has any advantage towards assistant the sangat in the aforementioned former cause.[/COLOR][/SIZE][/FONT] [FONT=Baskerville Old Face][SIZE=3][COLOR=#333333]Some American churches sing and dance loudly causing an over excitability in people requiring a course of self disciple and acquired sobriety. If democracy is introduced to Sikhism, and the Bani is traversed to serve the community rather than submitting to the word of scriptures it will be a sad loss. It is a dark time for religion, where the mob seek to manipulate the sacred doctrine to the whims and wiles of the rabble. Worser things have happened as we witness the division and destruction of the instititution of the church. The Rhadoswami sect has over seventy percent of the Sikh congregation. If your views reflect the modernism creeping into Sikhism then it is indeed sad and tragic time for religion itself and Sikhism.[/COLOR][/SIZE][/FONT] [URL="http://www.youtube.com/watch?v=CvYlk9EPVd0&eurl=http%3A%2F%2Fwww.sikhism.us%2Finterfaith-dialogues%2F23677-dancing-and-gurbani-6.html"]http://www.youtube.com/watch?v=CvYlk9EPVd0&eurl=http%3A%2F%2Fwww.sikhism.us%2Finterfaith-dialogues%2F23677-dancing-and-gurbani-6.html[/URL] [COLOR=#333333][SIZE=3][FONT=Baskerville Old Face][COLOR=#000000]**Addendum - By the same measure it can be construed the good Sikh ‘’dancing’’ in the Gurdwara is expressing himself, yet we know he has had demons cast into him, presumably by sorcerers, normal behaviour in some religions, and ignored by a congregation oblivious to a tormented man in their midst. That is the true face of religion. You pay your tithes and lip service and boast of your duty and good churchmanship, if trouble of ill fateedness befall you, God or man, there are few good samaritancs that will assist, and if they did, others would voice contempt, for they feel they have problems requiring greater attention of the masses. Thus humanity is destroyed and men becomes as existential beasts. Religion has become a tool to arm oneself with, and a mantle to adorn ones person. It is also a spiritual path under attack by those unwilling or unable to meet its exacting standard and wilfully seeking to dismantle its sanctum theretofore.***[/COLOR][/FONT][/SIZE] [/COLOR] [/QUOTE]
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