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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
Occultism - Rejection In Sikh Reht Maryada (SRM)
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<blockquote data-quote="spnadmin" data-source="post: 180249" data-attributes="member: 35"><p><strong>Re: OCCULTISM Rejection in Sikh Reht Maryada (SRM)</strong></p><p></p><p></p><p></p><p></p><p>Actually ahiyapuri ji</p><p></p><p>I am not sure who the "we" is who were "good with the Benares Calendar." In the mid 1990's there was a shift in thinking among many Sikh sangats that it was time for a change. The reason had nothing to do with whether the Bikram calendar was put forward by Brahmins. Nor do reasons have anything to do with whether we cared or objected whether the bhagats were Brahmins or khatris. In fact we know the caste of many of them.</p><p></p><p>The Bikram Samvat calendar had some frustrating issues. First, in order to know when dates important to Sikhi would fall, everyone would have to wait until astrologers cast their charts. This could take weeks, even months. When a gurpurab falls in March and the panth has to wait until February (the usual time) for Benares to come up with an answer, sangats worldwide were left waiting and became unwilling to wait.</p><p></p><p>The Benares methodology also led to some perplexing problems. It does not have fixed dates for events. The gurpurabs therefore would vary considerably in terms of day and in some instances a gurpurab would fall twice in one year; or a gurpurab would be skipped for years at a time. Such is the nature of casting calendars according to lunar fluctuations. </p><p></p><p>Developments led to the work of Pal Singh Purewal who developed a calendar that was reviewed and discussed by sangats worldwide. This is the Sikh way. A process of democratic feedback and discussion until a decision can be taken that serves a majority need. In 2003 the Purewal version of the Nanakshai Calendar was finally approved by sangats, not by the top-dogs. Its advantage was that it had "fixed' dates. Everyone could be on the same page and this idea had broad acceptance. </p><p></p><p>The fly in the ointment. There are sectarian groups within Sikhi who adhere to the Bikram calendar because of philosophical allegiance to brahmin ideas. They never accepted the Purewal verion of the calendar and continued to agitate against it. By 2011 this agitation reached critical mass and Akal Takht declared the Purewal version invalid. We now have something called the Revised Nanakshai Calendar. </p><p></p><p>You will note that the age-old tradition of panthic discussion preceded the acceptance of the Purewal calendar. However, the Revised Nanakshai calendar was mandated without panthic debate. Consequently, there is controversy, with sangats mainly in North America, Pakistan, parts of the Asia/Pacific regions, and specific sangats within India expressing great dismay that things were handled this way.</p><p></p><p>I have given much thought to your reply. Which deeply held value of Sikhism should be adhered to in this debate? On the one side is your sense that "wisdom is wisdom" no matter who offers it. On the other side is the historical tradition within Sikhism: issues affecting the panth should be resolved through a deliberative process. Our leaders originally were our servants, not governors or task-masters. Not all "wisdom" is "wisdom" and the Bikram Samvat calendar has ties to a way of thought that Guru Nanak questioned. How does this Bikram calendar reveal the wisdom of its creators to Sikhs? </p><p></p><p>The concept of equality is another kind of wisdom that begs for a great deal more than mandating a calendar by those playing the top-dogs of Sikhi, and that is what happened in the year 2013. </p><p></p><p>Sikhs are very different from ancient Christians. We are not waiting for the Pope and a council of the holy hierarchy to give us our orders. The concern is also not about quibbling over a calendar. The concern comes from a perception that the panth is being managed when it should manage itself, and managed in a way that ignores the foundations of Sikhi.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 180249, member: 35"] [b]Re: OCCULTISM Rejection in Sikh Reht Maryada (SRM)[/b] Actually ahiyapuri ji I am not sure who the "we" is who were "good with the Benares Calendar." In the mid 1990's there was a shift in thinking among many Sikh sangats that it was time for a change. The reason had nothing to do with whether the Bikram calendar was put forward by Brahmins. Nor do reasons have anything to do with whether we cared or objected whether the bhagats were Brahmins or khatris. In fact we know the caste of many of them. The Bikram Samvat calendar had some frustrating issues. First, in order to know when dates important to Sikhi would fall, everyone would have to wait until astrologers cast their charts. This could take weeks, even months. When a gurpurab falls in March and the panth has to wait until February (the usual time) for Benares to come up with an answer, sangats worldwide were left waiting and became unwilling to wait. The Benares methodology also led to some perplexing problems. It does not have fixed dates for events. The gurpurabs therefore would vary considerably in terms of day and in some instances a gurpurab would fall twice in one year; or a gurpurab would be skipped for years at a time. Such is the nature of casting calendars according to lunar fluctuations. Developments led to the work of Pal Singh Purewal who developed a calendar that was reviewed and discussed by sangats worldwide. This is the Sikh way. A process of democratic feedback and discussion until a decision can be taken that serves a majority need. In 2003 the Purewal version of the Nanakshai Calendar was finally approved by sangats, not by the top-dogs. Its advantage was that it had "fixed' dates. Everyone could be on the same page and this idea had broad acceptance. The fly in the ointment. There are sectarian groups within Sikhi who adhere to the Bikram calendar because of philosophical allegiance to brahmin ideas. They never accepted the Purewal verion of the calendar and continued to agitate against it. By 2011 this agitation reached critical mass and Akal Takht declared the Purewal version invalid. We now have something called the Revised Nanakshai Calendar. You will note that the age-old tradition of panthic discussion preceded the acceptance of the Purewal calendar. However, the Revised Nanakshai calendar was mandated without panthic debate. Consequently, there is controversy, with sangats mainly in North America, Pakistan, parts of the Asia/Pacific regions, and specific sangats within India expressing great dismay that things were handled this way. I have given much thought to your reply. Which deeply held value of Sikhism should be adhered to in this debate? On the one side is your sense that "wisdom is wisdom" no matter who offers it. On the other side is the historical tradition within Sikhism: issues affecting the panth should be resolved through a deliberative process. Our leaders originally were our servants, not governors or task-masters. Not all "wisdom" is "wisdom" and the Bikram Samvat calendar has ties to a way of thought that Guru Nanak questioned. How does this Bikram calendar reveal the wisdom of its creators to Sikhs? The concept of equality is another kind of wisdom that begs for a great deal more than mandating a calendar by those playing the top-dogs of Sikhi, and that is what happened in the year 2013. Sikhs are very different from ancient Christians. We are not waiting for the Pope and a council of the holy hierarchy to give us our orders. The concern is also not about quibbling over a calendar. The concern comes from a perception that the panth is being managed when it should manage itself, and managed in a way that ignores the foundations of Sikhi. [/QUOTE]
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