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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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Discussions
Hard Talk
Kashmiri Muslim Performing Kirtan: Tasleema Langoo (Blog Of Navdeep Singh Dhillon)
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<blockquote data-quote="NavdeepSinghDhillon" data-source="post: 137726" data-attributes="member: 13977"><p>Thank you both for your comments. I was surprised and pleased to find my blog on this forum (which I didn't know existed before!). And I am happy that the last commentator really understood what point I was attempting to get across. </p><p></p><p>Sikhism, from its onset, was all about questioning practices that didn't make sense. The string Brahmin's wear to signify they are a higher caste, or God can only be found by facing Mecca, for example. And now I find that more and more we are becoming a people embodying everything that Sikhism was created in direct opposition of. </p><p></p><p>Many of the "rules" that are in effect today are so clearly in violation of the basic tenets of Sikhi that it is absurd they exist. I see no reason they should even be called a "controversy." I was recently made aware that the rule I mentioned in my blog about Amritdharis being the only ones allowed to perform kirtan at Darbar Sahib (the Golden Temple) also applies to women, regardless of whether or not they are Amritdhari or not. </p><p></p><p>And the irony is that both of these things are clearly going against what every single one of our Gurus fought against. Sikhism is the only religion I can think of that specifically states in its scriptures that women are equal to men in every respect, and there are countless couplets and poetic verses in the Guru Granth Sahib clarifying the many roads to the Almighty, and the clarity of the message of unity. </p><p></p><p>We don't discriminate on the basis of religion or caste, and yet this "rule" has created a form of a caste system where Amritdhari Sikhs are seen as more authentic. This rule has leaked into other aspects of society as well where many Amirtdhari Sikhs refuse to eat food prepared by non-Amritdhari sevadars. If that isn't a form of a caste system, I don't know what else you would call it. </p><p></p><p>But the most frightening thing is that nobody seems to be questioning the logic behind the membership requirements of the SGPC, the governing body of all designated Sikh Gurudwaras after the Gurudwara Reform Movement in the 1920s. Their membership requirements are restricted to Amritdhari Sikh men. No exceptions. This means no women, amritdhari or not, and sahajdhari (mona) Sikhs have a say in these matters! So my blog was written to at least start a discussion on things that really have no place anywhere in Sikhism, and especially in the Golden Temple. </p><p>Move the Movement. swordfight</p></blockquote><p></p>
[QUOTE="NavdeepSinghDhillon, post: 137726, member: 13977"] Thank you both for your comments. I was surprised and pleased to find my blog on this forum (which I didn't know existed before!). And I am happy that the last commentator really understood what point I was attempting to get across. Sikhism, from its onset, was all about questioning practices that didn't make sense. The string Brahmin's wear to signify they are a higher caste, or God can only be found by facing Mecca, for example. And now I find that more and more we are becoming a people embodying everything that Sikhism was created in direct opposition of. Many of the "rules" that are in effect today are so clearly in violation of the basic tenets of Sikhi that it is absurd they exist. I see no reason they should even be called a "controversy." I was recently made aware that the rule I mentioned in my blog about Amritdharis being the only ones allowed to perform kirtan at Darbar Sahib (the Golden Temple) also applies to women, regardless of whether or not they are Amritdhari or not. And the irony is that both of these things are clearly going against what every single one of our Gurus fought against. Sikhism is the only religion I can think of that specifically states in its scriptures that women are equal to men in every respect, and there are countless couplets and poetic verses in the Guru Granth Sahib clarifying the many roads to the Almighty, and the clarity of the message of unity. We don't discriminate on the basis of religion or caste, and yet this "rule" has created a form of a caste system where Amritdhari Sikhs are seen as more authentic. This rule has leaked into other aspects of society as well where many Amirtdhari Sikhs refuse to eat food prepared by non-Amritdhari sevadars. If that isn't a form of a caste system, I don't know what else you would call it. But the most frightening thing is that nobody seems to be questioning the logic behind the membership requirements of the SGPC, the governing body of all designated Sikh Gurudwaras after the Gurudwara Reform Movement in the 1920s. Their membership requirements are restricted to Amritdhari Sikh men. No exceptions. This means no women, amritdhari or not, and sahajdhari (mona) Sikhs have a say in these matters! So my blog was written to at least start a discussion on things that really have no place anywhere in Sikhism, and especially in the Golden Temple. Move the Movement. swordfight [/QUOTE]
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Hard Talk
Kashmiri Muslim Performing Kirtan: Tasleema Langoo (Blog Of Navdeep Singh Dhillon)
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