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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="kds1980" data-source="post: 65547" data-attributes="member: 1178"><p>There is every possibility that anand ceremony was there at the time of guru's</p><p>-------------------------------------------------------------------------------------------------</p><p>The Anand Marriage Act</p><p>K. S. TALWAR</p><p>National Archives, New Delhi</p><p>Recently some attempts have been made to suggest that the Anand marriage ceremony was initiated by the Namdhari Guru Baba Ram Singh. Both Dr. Fauja Singh Bajwa and Dr. M. M. Ahluwalia in their works on the Kukas contend that the Namdhari Guru was the initiator of this form of marriage. Dr. Ahluwalia has even written that “The Namdhari sources claim that the Anand Marriages were not initiated by anybody except their Guru Ram Singh” and also that “the Anand Marriage Act was passed by the Government of India due to the efforts of the then Namdhari Satguru Pratap Singh, Tikka Ripudaman Singh of Nabha and some others.”1 A study of the papers relating to the Act does not support this sweeping contention. True, the Kuka Guru did send a letter to the Government to support the measure.2 But in this he was acting in concert with several other Sikh leaders and associations. In fact, neither he nor his followers claimed the Anand marriage to be their innovation.</p><p>The Anand ceremony “was initiated by the third Guru of the Sikhs, Guru Amar Das and the marriages of Bhai Kamlia and Matho Murari were performed in accordance therewith in the time of third and fourth Gurus, the last of whom composed the four Laawaan in the Suhi Rag of the Guru Gninth Sahih, the sacred book of the Sikhs.”3 The occasion and circumstances for the initiation of this form of marriage has been detailed in a note prepared by [?] the then professor of the Khalsa College, Lyallpur. He wrote:</p><p>Guru Amar Dass tried to barter down all the injurious caste barriers, and, incensed at this noble effort of the third Guru, the Hindus excommunicated those Sikhs of the Guru who in obedience to his teachings had ceased to observe caste. Among those Sikhs was one named Randhawa. When he wanted to marry his daughter, the Brahmins refused to come and officiate at the solemnisation of the marriage, saying that having become a Sikh of Guru Amar Das he had ceased to be a Hindu, and thus had forfeited every right to have the marriage of his daughter performed according to Hindu rituals. Upon this the Sikh went to Guru Amar Das Ji, and said he was prepared to keep his daughter unmarried, but would on no account consent to the ceremony being performed according to Hindus who were so wrath at his having given up the whimsical caste distinctions. Realizing the fix in which the Sikh was, the Guru ordered his son-in-law (afterwards Guru Ram Das Ji) to go and officiate at the marriage of the Sikh’s daughter. It was on this occasion that the four laawaan were originally composed by the fourth Guru.</p><p>The next noteworthy occasion on which the entire form prescribed conjointly by the third and fourth Gurus was observed was the marriage of the sixth. Guru’s daughter (Bibi Viro) at the village Jhabal in the Amritsar district.4</p><p>Henceforth a fair came to be held annually to commemorate this remarkable marriage. Ever since that day the Anand riti became the recognised form of marriage among the Sikhs.</p><p>This ceremony however fell into partial disuse soon after the Sikh power was established in the Punjab. Earlier and so long as they had no settled home, “the Sikhs united by the bonds of</p><p>--------------------------------------------------------------------------------------------------------</p><p>you can read the full article on the following link.</p><p></p><p><a href="http://www.globalsikhstudies.net/r_link/articles.htm" target="_blank">Articles</a></p></blockquote><p></p>
[QUOTE="kds1980, post: 65547, member: 1178"] There is every possibility that anand ceremony was there at the time of guru's ------------------------------------------------------------------------------------------------- The Anand Marriage Act K. S. TALWAR National Archives, New Delhi Recently some attempts have been made to suggest that the Anand marriage ceremony was initiated by the Namdhari Guru Baba Ram Singh. Both Dr. Fauja Singh Bajwa and Dr. M. M. Ahluwalia in their works on the Kukas contend that the Namdhari Guru was the initiator of this form of marriage. Dr. Ahluwalia has even written that “The Namdhari sources claim that the Anand Marriages were not initiated by anybody except their Guru Ram Singh” and also that “the Anand Marriage Act was passed by the Government of India due to the efforts of the then Namdhari Satguru Pratap Singh, Tikka Ripudaman Singh of Nabha and some others.”1 A study of the papers relating to the Act does not support this sweeping contention. True, the Kuka Guru did send a letter to the Government to support the measure.2 But in this he was acting in concert with several other Sikh leaders and associations. In fact, neither he nor his followers claimed the Anand marriage to be their innovation. The Anand ceremony “was initiated by the third Guru of the Sikhs, Guru Amar Das and the marriages of Bhai Kamlia and Matho Murari were performed in accordance therewith in the time of third and fourth Gurus, the last of whom composed the four Laawaan in the Suhi Rag of the Guru Gninth Sahih, the sacred book of the Sikhs.”3 The occasion and circumstances for the initiation of this form of marriage has been detailed in a note prepared by [?] the then professor of the Khalsa College, Lyallpur. He wrote: Guru Amar Dass tried to barter down all the injurious caste barriers, and, incensed at this noble effort of the third Guru, the Hindus excommunicated those Sikhs of the Guru who in obedience to his teachings had ceased to observe caste. Among those Sikhs was one named Randhawa. When he wanted to marry his daughter, the Brahmins refused to come and officiate at the solemnisation of the marriage, saying that having become a Sikh of Guru Amar Das he had ceased to be a Hindu, and thus had forfeited every right to have the marriage of his daughter performed according to Hindu rituals. Upon this the Sikh went to Guru Amar Das Ji, and said he was prepared to keep his daughter unmarried, but would on no account consent to the ceremony being performed according to Hindus who were so wrath at his having given up the whimsical caste distinctions. Realizing the fix in which the Sikh was, the Guru ordered his son-in-law (afterwards Guru Ram Das Ji) to go and officiate at the marriage of the Sikh’s daughter. It was on this occasion that the four laawaan were originally composed by the fourth Guru. The next noteworthy occasion on which the entire form prescribed conjointly by the third and fourth Gurus was observed was the marriage of the sixth. Guru’s daughter (Bibi Viro) at the village Jhabal in the Amritsar district.4 Henceforth a fair came to be held annually to commemorate this remarkable marriage. Ever since that day the Anand riti became the recognised form of marriage among the Sikhs. This ceremony however fell into partial disuse soon after the Sikh power was established in the Punjab. Earlier and so long as they had no settled home, “the Sikhs united by the bonds of -------------------------------------------------------------------------------------------------------- you can read the full article on the following link. [url=http://www.globalsikhstudies.net/r_link/articles.htm]Articles[/url] [/QUOTE]
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