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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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Sikh Rehat Maryada
Nitnem Banis And The SRM (In Punjabi)
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<blockquote data-quote="spnadmin" data-source="post: 189046" data-attributes="member: 35"><p>angrisha ji</p><p></p><p>I echo your sentiments. Why for example may I not, as a non-armitdhari, recite Sukhmani Sahib rather than Japji Sahib? I find that it conveys a stronger message about the very personal and spiritual connection with Waheguru.</p><p></p><p>Actually there is nothing to stop me. Unless one is amritdhari. In taking Khande de pahul one promises to recite the banis given by the panj payaare. One should keep one's promises -- particularly if amrit was taken in good faith and not merely to undergo a rite of passage to insure one's pedigree as a Sikh. Surprizingly there are many amritdhari Sikhs who also question aspects of the Nit Nem, but continue to recite Beanti Chaupai because they promised to do so and keep their promises.</p><p></p><p>You are asking a bigger question: Is Nit Nem even necessary? The answer may not hinge on the idea of "necessary" but on the history of the Sikh Maryada itself. It is titled "Code of Conduct and Conventions." It begins with a definition of who is a Sikh; then it proceeds to outline how a Sikh governs his/her individual spiritual life and his/her corporate life as a member of the panth. Among the conventions is the prescribed Nit Nem. Compliance is not a matter of obedience, but a matter of fidelity. One is faithful by behaving in a way that is consistent with Sikh identity per the SRM.</p><p></p><p>Gyani ji has already correctly reported how many other groups within the quom follow different rehats, and may even answer the question of who is a Sikh in very different ways. That throws a shadow over the question of whether there "needs to be" or even is a consensus about the Nit Nem. Quarreling about Beanti Chaupai may even be a big waste of time in light of this reality.</p><p></p><p>The history of the Sikh Rehat Maryada comes from the late 19th Century turbulence and uncertainty regarding the questions of who is a Sikh? and what conventions guide the beliefs and liturgies of Sikhs? The SRM cannot be divorced from the Singh Saba movement and the passion it brought to reviving a sense of Sikh identity.</p><p></p><p>If I were amritdhari I would recite Beanti Chaupai because I try to be faithful to my promises. I would however still raise questions publicly about the Nit Nem. If I believed that Sukhmani Sahib ji brought me into greater connection with the satugur than Beanti Chaupai I would be honest about that too.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 189046, member: 35"] angrisha ji I echo your sentiments. Why for example may I not, as a non-armitdhari, recite Sukhmani Sahib rather than Japji Sahib? I find that it conveys a stronger message about the very personal and spiritual connection with Waheguru. Actually there is nothing to stop me. Unless one is amritdhari. In taking Khande de pahul one promises to recite the banis given by the panj payaare. One should keep one's promises -- particularly if amrit was taken in good faith and not merely to undergo a rite of passage to insure one's pedigree as a Sikh. Surprizingly there are many amritdhari Sikhs who also question aspects of the Nit Nem, but continue to recite Beanti Chaupai because they promised to do so and keep their promises. You are asking a bigger question: Is Nit Nem even necessary? The answer may not hinge on the idea of "necessary" but on the history of the Sikh Maryada itself. It is titled "Code of Conduct and Conventions." It begins with a definition of who is a Sikh; then it proceeds to outline how a Sikh governs his/her individual spiritual life and his/her corporate life as a member of the panth. Among the conventions is the prescribed Nit Nem. Compliance is not a matter of obedience, but a matter of fidelity. One is faithful by behaving in a way that is consistent with Sikh identity per the SRM. Gyani ji has already correctly reported how many other groups within the quom follow different rehats, and may even answer the question of who is a Sikh in very different ways. That throws a shadow over the question of whether there "needs to be" or even is a consensus about the Nit Nem. Quarreling about Beanti Chaupai may even be a big waste of time in light of this reality. The history of the Sikh Rehat Maryada comes from the late 19th Century turbulence and uncertainty regarding the questions of who is a Sikh? and what conventions guide the beliefs and liturgies of Sikhs? The SRM cannot be divorced from the Singh Saba movement and the passion it brought to reviving a sense of Sikh identity. If I were amritdhari I would recite Beanti Chaupai because I try to be faithful to my promises. I would however still raise questions publicly about the Nit Nem. If I believed that Sukhmani Sahib ji brought me into greater connection with the satugur than Beanti Chaupai I would be honest about that too. [/QUOTE]
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Sikh Rehat Maryada
Nitnem Banis And The SRM (In Punjabi)
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