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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="Brother Onam" data-source="post: 179367" data-attributes="member: 18170"><p>Sat Sri Akaal,</p><p>If I may, please allow me to comment on this subject.</p><p>Nobody comes up in an environment untouched by it. People do what they know; always did, always will. If the prevailing method of disposing of cadavers is burning, in your surrounding culture, this is the method you will adopt in the absence of a specific teaching or injunction to adopt another way. As such, I believe Sikhs lean towards incineration simply because that is how it's been done in India, and I'm unaware of a specific teaching in Sikh bani explicitly requiring or else forbidding this method. </p><p>Mind you, at the origin of these practices, India was a vast, sparsley populated land, and resources such as wood were perceived as being virtually limitless. Needless to say, India in 2013 is much changed from those times. 1.2 million people later, in a land ravaged by deforestation and overpopulation, depending on trees to dispatch of a deluge of cadavers is not only impractical, it is border-line suicidal.</p><p>Short of falling into lava, and, let's face it, at the time of death most people are not standing next to active volcanoes, there is really only one sustainable and holistic way to deal with corpses:</p><p>In a genuinely spiritual environment, a body would be buried, not 6 feet deep, as is the convention, but rather about a meter or so deep. This puts the body in a stratum where biological activity takes place to decompose and be returned to the elements. The body ought to be interred either wrapped in cotton or else in a thin box of reclaimed scrap wood, not in a big fancy coffin as is the tradition in the reprobate West, where the casket will pollute with metals, plastic satins and any other number of artificial materials, while even the body itself is generally pumped full of nasty preservative chemicals so that, even in death, man remains stubbornly at war with Har and His/Her Creation.</p><p>In a spiritually inclined culture the body, now in the ground would have a tree planted squarely above it so that in time, the burial ground would become a memorial grove and eventually a memorial forest, in a land desperately needing forested expanses.</p><p>Please don't think of this as wasted or squandered land in the sense of ever-growing cemetaries, but rather as richly needed green spaces. It is no secret that forests are the 'lungs' of the earth, and that as they disappear the planets ability to generate and purify oxygen is greatly diminished. Har blessed this planet with vast forested regions and this is what must be restored if we are to ever have a shot at real health and peace on this beautiful globe. </p><p>Har Har guide & bless. Onam Balwant Singh Emmet</p></blockquote><p></p>
[QUOTE="Brother Onam, post: 179367, member: 18170"] Sat Sri Akaal, If I may, please allow me to comment on this subject. Nobody comes up in an environment untouched by it. People do what they know; always did, always will. If the prevailing method of disposing of cadavers is burning, in your surrounding culture, this is the method you will adopt in the absence of a specific teaching or injunction to adopt another way. As such, I believe Sikhs lean towards incineration simply because that is how it's been done in India, and I'm unaware of a specific teaching in Sikh bani explicitly requiring or else forbidding this method. Mind you, at the origin of these practices, India was a vast, sparsley populated land, and resources such as wood were perceived as being virtually limitless. Needless to say, India in 2013 is much changed from those times. 1.2 million people later, in a land ravaged by deforestation and overpopulation, depending on trees to dispatch of a deluge of cadavers is not only impractical, it is border-line suicidal. Short of falling into lava, and, let's face it, at the time of death most people are not standing next to active volcanoes, there is really only one sustainable and holistic way to deal with corpses: In a genuinely spiritual environment, a body would be buried, not 6 feet deep, as is the convention, but rather about a meter or so deep. This puts the body in a stratum where biological activity takes place to decompose and be returned to the elements. The body ought to be interred either wrapped in cotton or else in a thin box of reclaimed scrap wood, not in a big fancy coffin as is the tradition in the reprobate West, where the casket will pollute with metals, plastic satins and any other number of artificial materials, while even the body itself is generally pumped full of nasty preservative chemicals so that, even in death, man remains stubbornly at war with Har and His/Her Creation. In a spiritually inclined culture the body, now in the ground would have a tree planted squarely above it so that in time, the burial ground would become a memorial grove and eventually a memorial forest, in a land desperately needing forested expanses. Please don't think of this as wasted or squandered land in the sense of ever-growing cemetaries, but rather as richly needed green spaces. It is no secret that forests are the 'lungs' of the earth, and that as they disappear the planets ability to generate and purify oxygen is greatly diminished. Har blessed this planet with vast forested regions and this is what must be restored if we are to ever have a shot at real health and peace on this beautiful globe. Har Har guide & bless. Onam Balwant Singh Emmet [/QUOTE]
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