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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="sunmukh" data-source="post: 135662" data-attributes="member: 11050"><p>Ek OnKaar Sat Naam</p><p> </p><p>This is a very pointed issue raised by T. Sher Singh ji. It has great ramifications</p><p> </p><p>If one posts on a Sikh forum, claims he/she is spiritually moved by entry into a Hindu mandir, (or other temple of any other faith than a Sikh gurdwara) then one is likely to be branded as one who lets the side down, unreliable, a weak sikh or even non-sikh.</p><p> </p><p>If on the other hand one claims he/she never has anything to do with any other religion, perhaps on the basis that it can do nothing for the person, or perhaps because the other faith is claimed to be backward or superstitious, then one could be branded as intolerant, or close-minded. </p><p>It is a no win situation. There is no middle ground that allows for full respect for all faiths, whilst continuing with practice of one's own, which in the case of Sikhi I believe to be respect for all Guru Sahiban and simple worship of the Lord. Nevertheless I am convinced this was the intention of Guru Nanak Dev ji, to emancipate people from the chains of ritual and superstition, and from reliance upon middlemen, and I feel T Sher Singh ji is also expressing that sentiment. </p><p> </p><p>I have seen in the period of two short years that I have been posting on a sikh forum, and now this one, that I have been targetted by Sikhs whenever I have not toed the line of Sikhs who follow rehat. </p><p> </p><p>Even on this forum, in at least a couple of my posts when I have made comparisons with Hinduism, have been queried with an almost paranoid intonation that some form of harm will come to Sikhi if common features are actually found between the two faiths. </p><p>This has been most disconcerting, and in my own humble opinion, there will be non amritdhari sikhs, like me, who will actually spurn Sikhi because of the attitudes of gatekeepers to Sikhi. </p><p> </p><p>At the same time these very same gatekeepers bewail the continual loss of potential sikhs to deras, and other faiths, yet in my own opinion it their own perpertual and incessant dwelling on what is a sikh, and what a sikh has to do to meet the claimed demands by Sri Guru Gobind Singh Sahib ji upon all and every person who claims to be sikh, that leads to people interested in One God and SGGS ji as Guru to quit the faith altogether. They either simply move to deras, where they get no such treatment from co-disciples, and they can get one with worship of the Lord, often still with SGGS as a source sripture, but with another sect leader/baba. They can put up with this, but not the most unwelcome blacklisting by supposed co-disciples. Alternatively they abandon faith altogether or move to a faith like Christianity.</p><p> </p><p>From a personal level of visiting other temples, I have visited a mandir once about 3 years ago. I was invited by a Hindu friend ( married to a Sikh lady) to celebrate a birthday of their young son. They did some arti and sang kirtan collectively. Whilst they were singing, all together I was uplifted. I wondered why Sikhs do not engage in collective shabd singing. It is very inspirational. </p><p> </p><p>I have been raised in the UK and have been here some 44 years now. Whilst at school, we had daily assemblies with daily prayers and daily singing of Christian hymns. IAt primary school, grace was always said before mid-day meals. I found all this inspirational, and each and every one of the prayers and hymns made complete sense to me, with no hidden meanings. We had regular Christmas carol services in the city cathedral, school founders services. I still enjoy Christmas, and occasionally sing one or two of the hymns I learned off by heart. They are only hymns that worship the Lord God, rather than worshipping Jesus. The hymns were mostly written in the 18th or 19th century, as were the prayers, but they have been added to in the 20th century as well. This is not the case with Gurbani. I find countless people who do not know how to interpret Gurbani, even though they have been schooled in Punjab and know punjabi in depth. They need assistants to help them. This, to me, is very sad, and is down to inability on behalf of Sikh Panth to be realistic and to accept that language is dynamic and constantly evolves. If the Panth's stance does no change then it will not be long before very very few will know what they are reciting, and eventually there will be abandonment. No one, but no one follows Egyptian religions wrtten in heiroglyphics, and very few will follow Roman or Greek gods. Hindus follow their faith, but as SGGS tells us, much of it is recital. The same situation awaits Sikhi, and is becoming fact as years pass. </p><p> </p><p>So in fact, the Hinduvata elements that Sikhs fear so much and so vehemently, have nothing to do. They just need to be patient.</p><p>Either potential or half-way sikhs will turn to them, or another religion, because intolerant Sikh gatekeepers reject these half-way sikhs, or alternatively sikhs themselves in a longer timeframe will become incapable of understanding their own scriptures without initial reference to a guide - ie someone who is equivalent to a Brahmin pandit. </p><p> </p><p>It is a most pessimistic projection, but I feel it is the realistic outcome. Radha Swami followers are now almost 10 million, Sacha Sauda followers are in several millions and there are other sects. In addition there are many who give up on faith altogether. In comparison Sikhs are c 20-25 million, but that includes all the ones that SGPC has defined as non-sikhs who form the overwhelming majority but are constantly being sniped at and condemned at every opportunity. Gatekeepers attitudes are leading to birth of new religions, in the land of the Gurus.</p><p> </p><p>I very much doubt if any one of 10 Guru Sahiban spurned any person drawn to Sikhi, and I very much doubt if Sr Guru Gobind Singh Sahib ji rejected any followers on basis of 5 Ks, who have rejected all rituals, deities and superstitions of Hinduism and are prepared to accept SGGS as one Guru and believe in One God. </p><p> </p><p>Sat Sri Akal</p></blockquote><p></p>
[QUOTE="sunmukh, post: 135662, member: 11050"] Ek OnKaar Sat Naam This is a very pointed issue raised by T. Sher Singh ji. It has great ramifications If one posts on a Sikh forum, claims he/she is spiritually moved by entry into a Hindu mandir, (or other temple of any other faith than a Sikh gurdwara) then one is likely to be branded as one who lets the side down, unreliable, a weak sikh or even non-sikh. If on the other hand one claims he/she never has anything to do with any other religion, perhaps on the basis that it can do nothing for the person, or perhaps because the other faith is claimed to be backward or superstitious, then one could be branded as intolerant, or close-minded. It is a no win situation. There is no middle ground that allows for full respect for all faiths, whilst continuing with practice of one's own, which in the case of Sikhi I believe to be respect for all Guru Sahiban and simple worship of the Lord. Nevertheless I am convinced this was the intention of Guru Nanak Dev ji, to emancipate people from the chains of ritual and superstition, and from reliance upon middlemen, and I feel T Sher Singh ji is also expressing that sentiment. I have seen in the period of two short years that I have been posting on a sikh forum, and now this one, that I have been targetted by Sikhs whenever I have not toed the line of Sikhs who follow rehat. Even on this forum, in at least a couple of my posts when I have made comparisons with Hinduism, have been queried with an almost paranoid intonation that some form of harm will come to Sikhi if common features are actually found between the two faiths. This has been most disconcerting, and in my own humble opinion, there will be non amritdhari sikhs, like me, who will actually spurn Sikhi because of the attitudes of gatekeepers to Sikhi. At the same time these very same gatekeepers bewail the continual loss of potential sikhs to deras, and other faiths, yet in my own opinion it their own perpertual and incessant dwelling on what is a sikh, and what a sikh has to do to meet the claimed demands by Sri Guru Gobind Singh Sahib ji upon all and every person who claims to be sikh, that leads to people interested in One God and SGGS ji as Guru to quit the faith altogether. They either simply move to deras, where they get no such treatment from co-disciples, and they can get one with worship of the Lord, often still with SGGS as a source sripture, but with another sect leader/baba. They can put up with this, but not the most unwelcome blacklisting by supposed co-disciples. Alternatively they abandon faith altogether or move to a faith like Christianity. From a personal level of visiting other temples, I have visited a mandir once about 3 years ago. I was invited by a Hindu friend ( married to a Sikh lady) to celebrate a birthday of their young son. They did some arti and sang kirtan collectively. Whilst they were singing, all together I was uplifted. I wondered why Sikhs do not engage in collective shabd singing. It is very inspirational. I have been raised in the UK and have been here some 44 years now. Whilst at school, we had daily assemblies with daily prayers and daily singing of Christian hymns. IAt primary school, grace was always said before mid-day meals. I found all this inspirational, and each and every one of the prayers and hymns made complete sense to me, with no hidden meanings. We had regular Christmas carol services in the city cathedral, school founders services. I still enjoy Christmas, and occasionally sing one or two of the hymns I learned off by heart. They are only hymns that worship the Lord God, rather than worshipping Jesus. The hymns were mostly written in the 18th or 19th century, as were the prayers, but they have been added to in the 20th century as well. This is not the case with Gurbani. I find countless people who do not know how to interpret Gurbani, even though they have been schooled in Punjab and know punjabi in depth. They need assistants to help them. This, to me, is very sad, and is down to inability on behalf of Sikh Panth to be realistic and to accept that language is dynamic and constantly evolves. If the Panth's stance does no change then it will not be long before very very few will know what they are reciting, and eventually there will be abandonment. No one, but no one follows Egyptian religions wrtten in heiroglyphics, and very few will follow Roman or Greek gods. Hindus follow their faith, but as SGGS tells us, much of it is recital. The same situation awaits Sikhi, and is becoming fact as years pass. So in fact, the Hinduvata elements that Sikhs fear so much and so vehemently, have nothing to do. They just need to be patient. Either potential or half-way sikhs will turn to them, or another religion, because intolerant Sikh gatekeepers reject these half-way sikhs, or alternatively sikhs themselves in a longer timeframe will become incapable of understanding their own scriptures without initial reference to a guide - ie someone who is equivalent to a Brahmin pandit. It is a most pessimistic projection, but I feel it is the realistic outcome. Radha Swami followers are now almost 10 million, Sacha Sauda followers are in several millions and there are other sects. In addition there are many who give up on faith altogether. In comparison Sikhs are c 20-25 million, but that includes all the ones that SGPC has defined as non-sikhs who form the overwhelming majority but are constantly being sniped at and condemned at every opportunity. Gatekeepers attitudes are leading to birth of new religions, in the land of the Gurus. I very much doubt if any one of 10 Guru Sahiban spurned any person drawn to Sikhi, and I very much doubt if Sr Guru Gobind Singh Sahib ji rejected any followers on basis of 5 Ks, who have rejected all rituals, deities and superstitions of Hinduism and are prepared to accept SGGS as one Guru and believe in One God. Sat Sri Akal [/QUOTE]
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