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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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Respect To Gurbani In Other Languages
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<blockquote data-quote="findingmyway" data-source="post: 134918" data-attributes="member: 12855"><p>Dear Ishna Ji,</p><p>You raise some very good points and things that cause conflict among even the older generation. I have frequent debates about this topic with auntiji's!</p><p></p><p>In an ideal world, all Sikhs would be wearing a dastar so this would be a moot point. However, we do not live in an ideal world. Sikhi is a journey and I myself have only recently started thinking about wearing a dastaar. So lets deal with the real world. The primary objective of Sikhi is to rediscover your connection with Akal Purakh and become a better person through your actions. Lets look at 2 scenarios:</p><p></p><p>1) A person only does paath/kirtan at certain times as they can only access their chunni then and are afraid of insulting Waheguru. They don't listen to kirtan at other times and won't watch religious programmes on TV as the chunni might not be accessible or convenient to wear.</p><p></p><p>2) A person wears a chunni when practical but other times does not cover head. As they feel no restriction they do kirtan/paath/simran as much as possible, eg walking down the street, in the car, on the bus. They read bani on internet, watch religious programming anytime, have kirtan on in the background when practical.</p><p></p><p>Who do you think is achieving the objective of Sikhi more effectively? I would be inclined to say person 2 as they are more closely joined to Waheguru and therefore less likely to stray. Person 1 may show outward respect but person 2 has ultimate respect as they know they can turn to the Guru anytime and they do! Person 2 will learn more from the Guru and therefore has a better chance of applying the teachings to their life.</p><p></p><p>The respect shown to all copies of the Guru Granth Sahib Ji should be the same as they all contain the same jyot, the same shabad guru so are all of equal standing. I'm pretty sure the SRM says to treat only bound copies of the Guru Granth Sahib Ji as Guru. Therefore, as stated above you must cover your head when in the presence of the Guru Granth Sahib Ji. I have 3 different digital copies of the entire Granth but I do not treat them in the same way as that would become ritualism. There is still respect there but it is more internal respect (and awe!) rather than external.</p><p></p><p>Translating the Guru Granth Sahib ji into different languages is a fantastic idea as it opens the treasure trove of Gurbani up to so many more people. As far as I know there are several translations in English, a few in Panjabi and 1 in Spanish. However, much is lost in translation so I wouldn't be keen on not having the original Gurbani included. Having it there also gives people more of an incentive to learn Gurmukhi which will further their understanding even more.</p><p></p><p>Jasleen Kaur</p></blockquote><p></p>
[QUOTE="findingmyway, post: 134918, member: 12855"] Dear Ishna Ji, You raise some very good points and things that cause conflict among even the older generation. I have frequent debates about this topic with auntiji's! In an ideal world, all Sikhs would be wearing a dastar so this would be a moot point. However, we do not live in an ideal world. Sikhi is a journey and I myself have only recently started thinking about wearing a dastaar. So lets deal with the real world. The primary objective of Sikhi is to rediscover your connection with Akal Purakh and become a better person through your actions. Lets look at 2 scenarios: 1) A person only does paath/kirtan at certain times as they can only access their chunni then and are afraid of insulting Waheguru. They don't listen to kirtan at other times and won't watch religious programmes on TV as the chunni might not be accessible or convenient to wear. 2) A person wears a chunni when practical but other times does not cover head. As they feel no restriction they do kirtan/paath/simran as much as possible, eg walking down the street, in the car, on the bus. They read bani on internet, watch religious programming anytime, have kirtan on in the background when practical. Who do you think is achieving the objective of Sikhi more effectively? I would be inclined to say person 2 as they are more closely joined to Waheguru and therefore less likely to stray. Person 1 may show outward respect but person 2 has ultimate respect as they know they can turn to the Guru anytime and they do! Person 2 will learn more from the Guru and therefore has a better chance of applying the teachings to their life. The respect shown to all copies of the Guru Granth Sahib Ji should be the same as they all contain the same jyot, the same shabad guru so are all of equal standing. I'm pretty sure the SRM says to treat only bound copies of the Guru Granth Sahib Ji as Guru. Therefore, as stated above you must cover your head when in the presence of the Guru Granth Sahib Ji. I have 3 different digital copies of the entire Granth but I do not treat them in the same way as that would become ritualism. There is still respect there but it is more internal respect (and awe!) rather than external. Translating the Guru Granth Sahib ji into different languages is a fantastic idea as it opens the treasure trove of Gurbani up to so many more people. As far as I know there are several translations in English, a few in Panjabi and 1 in Spanish. However, much is lost in translation so I wouldn't be keen on not having the original Gurbani included. Having it there also gives people more of an incentive to learn Gurmukhi which will further their understanding even more. Jasleen Kaur [/QUOTE]
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