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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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Sikhism Ignorance In Sikhs
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<blockquote data-quote="Ambarsaria" data-source="post: 173756" data-attributes="member: 14194"><p>gurtej khubbar ji thanks for the post stated quite eloquently. I believe you have clearly stated situations where Sikhism is at crossroads. I give my personal thoughts on some of the items raised in your post below.<span style="color: Blue"><em>As we all know there are no pictures of Gur ji's. There are paintings and some very well and actually good paintings in their own right from the likes of Sobha Singh ji.</em><em> I find no relevance to having no paintings of Guru ji's anywhere as a taboo that it is "murti pooja"/"praying to paintings".</em></span></p><p><span style="color: Blue"><em></em></span></p><p><span style="color: Blue"><em>It goes without saying that it is foolish and inappropriate to treat such paintings as Guru but just having those around and even to imaginatively revere I have no qualms about. There are enough garbage paintings and pictures that adore many folds over.</em></span></p><p><span style="color: Blue"><em>Personally I find such displays or approaches highly inappropriate as the intent there clearly is to start "Bhed Chaal"/"sheep followers" where one sees and one does. A Sikh has nothing higher in the presence of Sri Guru Granth Sahib Ji and needs no such distractions.</em></span></p><p><span style="color: Blue"><em>There were times when jots (more precisely deevas/"earthen small oil cups with wick") were a source of light and not ceremonial. I personally find the religious connotations of such very ill thought but functional value I understand to some extent. The soot from the burning is actually a deodorizers through carbon dispersion.</em></span></p><p></p><p><span style="color: Blue"><em>Social and cultural I understand but if it is to be made or portrayed as spiritual or religious I detest.</em></span></p><p><span style="color: Blue"><em>Very little to say other than that it is a facade. Are such people eventually going to become Sikhs per SRM definition, I do not know. I do believe that in Sikhism there is great focus on individuality. So such is a very personnel question and I would like not to interfere. If some wiser people want others to behave differently I will leave it with them.</em></span></p><p><span style="color: Blue"><em>Sikhs have cultural, social as well religious aspects in their day to day living. I do not believe our Guru ji ever intended us to be just </em><em>24/7 "malla phayring"/"rosary handling" or simran chanting people whether overtly or internally.</em><em> The important part is to know the reasons of your participation in any ritual, event, etc., and the classification you put on it.</em></span> <span style="color: Blue"><em>It has become very fashionable to pooh-pooh all events whether cultural and social and start giving them religious coloring. We need to step back and let people be people but encourage people to be wiser and users of wisdom provided in Sri Guru Granth Sahib Ji.</em></span></p><p><span style="color: Blue"><em>I believe we all need to take individual actions as much as we have been enabled. It is far too easy to criticize even though there may be 100% foundational accuracy for the basis of criticism. If we learn anything out of Sri Guru Granth Sahib Ji style of writing and composition it becomes abundantly clear that Guru ji guide us to act and not be armchair coaches. So challenge is go ahead and do something! I highly recommend a gem of </em><em>such discourse in Sidh Gohst composition in Sri Guru Granth Sahib Ji.</em></span></p><p></p><p><a href="http://www.sikhphilosophy.net/sidh-gosht/" target="_blank">http://www.sikhphilosophy.net/sidh-gosht/</a></p><p></p><p><span style="color: Blue"><em>Your question is very pertinent. Indeed let me know when did a Gurdwara refuse donations from so called sehajdhari/patiti sikhs. </em><em>Even further I have never seen even the most highly regarded preachers, kirtan jathas, etc., ever refuse donations.</em></span></p><p></p><p><span style="color: Blue"><em>Sikhism never was a religion of exclusion. </em><em>Let us not fall for the sexiness and temptation of creating false principles.</em><em> If everyone is part of one and all is one, it is disgusting for people to even suggest such rubbish approaches.</em></span></p><p></p><p><span style="color: Blue"><em>I believe SRM draws some hard lines in the sand regarding some aspects of behavior expectations of people who take amrit. However it also guides that one who believes they have a fault, or fallen short in aspects of Sikhism, that they bring themselves to the congregation and seek redress. There is no place for self styled vigilantes to rule this space and form patit management brigades.</em></span></p><p></p><p>Just some personal thoughts to share for dialog and to not offend.</p><p></p><p>Sat Sri Akal.</p></blockquote><p></p>
[QUOTE="Ambarsaria, post: 173756, member: 14194"] gurtej khubbar ji thanks for the post stated quite eloquently. I believe you have clearly stated situations where Sikhism is at crossroads. I give my personal thoughts on some of the items raised in your post below.[COLOR=Blue][I]As we all know there are no pictures of Gur ji's. There are paintings and some very well and actually good paintings in their own right from the likes of Sobha Singh ji.[/I][I] I find no relevance to having no paintings of Guru ji's anywhere as a taboo that it is "murti pooja"/"praying to paintings".[/I][/COLOR] [COLOR=Blue][I] It goes without saying that it is foolish and inappropriate to treat such paintings as Guru but just having those around and even to imaginatively revere I have no qualms about. There are enough garbage paintings and pictures that adore many folds over.[/I][/COLOR] [COLOR=Blue][I]Personally I find such displays or approaches highly inappropriate as the intent there clearly is to start "Bhed Chaal"/"sheep followers" where one sees and one does. A Sikh has nothing higher in the presence of Sri Guru Granth Sahib Ji and needs no such distractions.[/I][/COLOR] [COLOR=Blue][I]There were times when jots (more precisely deevas/"earthen small oil cups with wick") were a source of light and not ceremonial. I personally find the religious connotations of such very ill thought but functional value I understand to some extent. The soot from the burning is actually a deodorizers through carbon dispersion.[/I][/COLOR] [COLOR=Blue][I]Social and cultural I understand but if it is to be made or portrayed as spiritual or religious I detest.[/I][/COLOR] [COLOR=Blue][I]Very little to say other than that it is a facade. Are such people eventually going to become Sikhs per SRM definition, I do not know. I do believe that in Sikhism there is great focus on individuality. So such is a very personnel question and I would like not to interfere. If some wiser people want others to behave differently I will leave it with them.[/I][/COLOR] [COLOR=Blue][I]Sikhs have cultural, social as well religious aspects in their day to day living. I do not believe our Guru ji ever intended us to be just [/I][I]24/7 "malla phayring"/"rosary handling" or simran chanting people whether overtly or internally.[/I][I] The important part is to know the reasons of your participation in any ritual, event, etc., and the classification you put on it.[/I][/COLOR] [COLOR=Blue][I]It has become very fashionable to pooh-pooh all events whether cultural and social and start giving them religious coloring. We need to step back and let people be people but encourage people to be wiser and users of wisdom provided in Sri Guru Granth Sahib Ji.[/I][/COLOR] [COLOR=Blue][I]I believe we all need to take individual actions as much as we have been enabled. It is far too easy to criticize even though there may be 100% foundational accuracy for the basis of criticism. If we learn anything out of Sri Guru Granth Sahib Ji style of writing and composition it becomes abundantly clear that Guru ji guide us to act and not be armchair coaches. So challenge is go ahead and do something! I highly recommend a gem of [/I][I]such discourse in Sidh Gohst composition in Sri Guru Granth Sahib Ji.[/I][/COLOR] [URL]http://www.sikhphilosophy.net/sidh-gosht/[/URL] [COLOR=Blue][I]Your question is very pertinent. Indeed let me know when did a Gurdwara refuse donations from so called sehajdhari/patiti sikhs. [/I][I]Even further I have never seen even the most highly regarded preachers, kirtan jathas, etc., ever refuse donations.[/I][/COLOR] [COLOR=Blue][I]Sikhism never was a religion of exclusion. [/I][I]Let us not fall for the sexiness and temptation of creating false principles.[/I][I] If everyone is part of one and all is one, it is disgusting for people to even suggest such rubbish approaches.[/I][/COLOR] [COLOR=Blue][I]I believe SRM draws some hard lines in the sand regarding some aspects of behavior expectations of people who take amrit. However it also guides that one who believes they have a fault, or fallen short in aspects of Sikhism, that they bring themselves to the congregation and seek redress. There is no place for self styled vigilantes to rule this space and form patit management brigades.[/I][/COLOR] Just some personal thoughts to share for dialog and to not offend. Sat Sri Akal. [/QUOTE]
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