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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 Sikhi Sikhism
Pointing One's Feet To The Sggs At The Gurdwara
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<blockquote data-quote="Simranjit" data-source="post: 217741" data-attributes="member: 21886"><p>Hi!</p><p></p><p>I just read about the occasion when Guru Nanak was asked to move himself so as his feet would not point to the Kaaba (<em>At Mecca, Nanak lay down for a night’s rest with his feet pointing to the Kaaba, the holy sanctum. When a qazi admonished him for pointing his feel toward the house of God, Nanak replied that he was too tired to move and suggested that the qazi move his legs and point them in a direction where God did not exist. The qazi was stumped.</em>) and it made me think of the custom of not pointing one's feet to the SGGS at the Gurudwara which I was taught in my very first visit to the Gurdwara in Barcelona (as, by chance, I sat down with my feet pointing to the SGGS). I hope I don't sound disrespectful: I thought, and still think, that neither the SGGS nor Waheguru mind my feet pointing to the SGGS at all. However, since then, I always avoid my feet pointing at the SGGS. It couldn't be easier to avoid and it makes my presence more comfortable to others. Also, as I'm very new in Sikhi, I don't think I'm entitled to discuss this rule. Even if I felt like doing so, which I don't.</p><p></p><p>One the the aspects of Sikhi that attracted me from the beginning is its apparent lack of void rules and rituals. Although at the same time I see some rituals as symbols that, although arbitrary, once they are given their arbitrary meaning and we have integrated it, can help us to enter into specific states of mind and awareness. I think that they work as they serve as reminders to our mind, sould and heart, if it makes sense. This is why I always meditate and read Gurbani with my head covered even if I am alone at home and why I always wear a kara (while I have recently cut my hair very short). I think that ideally individuals should be free to choose what rituals fit them or not, and for me it would be wonderful if I could sit down with my feet pointing to where it is more comfortable for me any given moment (as long as I don't put my toes in someone's eye <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /> !!) without my position making anyone feel uncomfortble. (The same goes for covering my head all the time at the Gurdwara (ooops!) which I anyway would do as, as I said, it makes it easier for me to remind myself to be in a state of peace and awareness).</p><p></p><p>I'd love it if someone wanted to share their point of view about all this.</p><p></p><p>Thanks,</p></blockquote><p></p>
[QUOTE="Simranjit, post: 217741, member: 21886"] Hi! I just read about the occasion when Guru Nanak was asked to move himself so as his feet would not point to the Kaaba ([I]At Mecca, Nanak lay down for a night’s rest with his feet pointing to the Kaaba, the holy sanctum. When a qazi admonished him for pointing his feel toward the house of God, Nanak replied that he was too tired to move and suggested that the qazi move his legs and point them in a direction where God did not exist. The qazi was stumped.[/I]) and it made me think of the custom of not pointing one's feet to the SGGS at the Gurudwara which I was taught in my very first visit to the Gurdwara in Barcelona (as, by chance, I sat down with my feet pointing to the SGGS). I hope I don't sound disrespectful: I thought, and still think, that neither the SGGS nor Waheguru mind my feet pointing to the SGGS at all. However, since then, I always avoid my feet pointing at the SGGS. It couldn't be easier to avoid and it makes my presence more comfortable to others. Also, as I'm very new in Sikhi, I don't think I'm entitled to discuss this rule. Even if I felt like doing so, which I don't. One the the aspects of Sikhi that attracted me from the beginning is its apparent lack of void rules and rituals. Although at the same time I see some rituals as symbols that, although arbitrary, once they are given their arbitrary meaning and we have integrated it, can help us to enter into specific states of mind and awareness. I think that they work as they serve as reminders to our mind, sould and heart, if it makes sense. This is why I always meditate and read Gurbani with my head covered even if I am alone at home and why I always wear a kara (while I have recently cut my hair very short). I think that ideally individuals should be free to choose what rituals fit them or not, and for me it would be wonderful if I could sit down with my feet pointing to where it is more comfortable for me any given moment (as long as I don't put my toes in someone's eye :) !!) without my position making anyone feel uncomfortble. (The same goes for covering my head all the time at the Gurdwara (ooops!) which I anyway would do as, as I said, it makes it easier for me to remind myself to be in a state of peace and awareness). I'd love it if someone wanted to share their point of view about all this. Thanks, [/QUOTE]
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Pointing One's Feet To The Sggs At The Gurdwara
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