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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
Kavi Santokh Singh's Suraj Prakash And Nanak Prakash
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<blockquote data-quote="spnadmin" data-source="post: 148343" data-attributes="member: 35"><p>SikhGiani ji</p><p></p><p>Thanks for going into more detail. Let me share with you my personal perspective. I promise that I will not smooth things over but potentially make things worse.</p><p></p><p>You will find elsewhere on the forum where I have stated without apology that Suraj Partap/Prakash should never be used as an authoritative source regarding Sikh history or belief. It is historically valuable as a window on Sikhism in the 19th Century when puratan beliefs were widespread. The contents of Suraj Partap/Prakash are poetry. Many people take it to be an authentic record of events and words spoken at significant moments in Sikh history. They believe that Suraj Partap/Prakash clears up/resolves many questions. I take it to be unreliable as a historical reference, because it was written by Santokh Singh, based on family anecdotes and notes that were kept by father and grandfather, who was a contemporary of Guru Gobind Singh. So for me there is too much room for individuals to add what was culturally and politically important for them to believe. And this found its way into SP. </p><p></p><p>Having said that, the question remains. Why is Suraj Partap/Prakash used for teaching, explaining the history and precepts of Sikhi? Could not the answer lie in the cultural and political instability in the years leading up to the completion and adoption of the Sikh Rehat Maryada? We know that controversy over the Raagmala split the Chief Khalsa Diwan, prompting Panch Khalsa Diwan to remove itself from the proceedings in protest against "a puratan text." In an attempt to build a consensus among factions, Chief Khalsa Diwan worked in the opposite direction to smooth over differences. The result: sangats may decide whether to recite raagmala, but they may not remove it from the granth. Consensus was important in that era of forging a unified Sikh identity.</p><p></p><p>Might is not also be the case that Suraj Partap/Prakash was let into gurdwara teaching for exactly the same reason? Frankly I don't know. This is my hypothesis. I do think anyone who has read Sri Guru Granth Sahib Ji and thought about its message would take a skeptical view of Suraj Partap/Prakash as a dependable reference.</p><p></p><p>I do not think this will happen in the near future.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 148343, member: 35"] SikhGiani ji Thanks for going into more detail. Let me share with you my personal perspective. I promise that I will not smooth things over but potentially make things worse. You will find elsewhere on the forum where I have stated without apology that Suraj Partap/Prakash should never be used as an authoritative source regarding Sikh history or belief. It is historically valuable as a window on Sikhism in the 19th Century when puratan beliefs were widespread. The contents of Suraj Partap/Prakash are poetry. Many people take it to be an authentic record of events and words spoken at significant moments in Sikh history. They believe that Suraj Partap/Prakash clears up/resolves many questions. I take it to be unreliable as a historical reference, because it was written by Santokh Singh, based on family anecdotes and notes that were kept by father and grandfather, who was a contemporary of Guru Gobind Singh. So for me there is too much room for individuals to add what was culturally and politically important for them to believe. And this found its way into SP. Having said that, the question remains. Why is Suraj Partap/Prakash used for teaching, explaining the history and precepts of Sikhi? Could not the answer lie in the cultural and political instability in the years leading up to the completion and adoption of the Sikh Rehat Maryada? We know that controversy over the Raagmala split the Chief Khalsa Diwan, prompting Panch Khalsa Diwan to remove itself from the proceedings in protest against "a puratan text." In an attempt to build a consensus among factions, Chief Khalsa Diwan worked in the opposite direction to smooth over differences. The result: sangats may decide whether to recite raagmala, but they may not remove it from the granth. Consensus was important in that era of forging a unified Sikh identity. Might is not also be the case that Suraj Partap/Prakash was let into gurdwara teaching for exactly the same reason? Frankly I don't know. This is my hypothesis. I do think anyone who has read Sri Guru Granth Sahib Ji and thought about its message would take a skeptical view of Suraj Partap/Prakash as a dependable reference. I do not think this will happen in the near future. [/QUOTE]
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Hard Talk
Kavi Santokh Singh's Suraj Prakash And Nanak Prakash
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