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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="Admin" data-source="post: 124770" data-attributes="member: 1"><p><span style="font-size: 9px"><strong>Received in email: Comments courtesy <a href="mailto:sikh-diaspora@yahoogroups.com">sikh-diaspora@yahoogroups.com</a> by member Raja Singh Ji</strong></span></p><p></p><p>WJKK WJKF</p><p></p><p>I would not comment on the controversy around Dasam Granth but would like to focus on a particular incident in Toronto surrounding that controversy that has shaken the community badly and pinched us where it hurts the most. Tireless campaigns to maintain our identity and be allowed to wear our 5K's in public places besides the turban have come to a naught due to the foolishness of one single individual. He would be tried as per the law of the land and might get convicted but what happens to the harsher punishment that the entire community has to undergo because of him? Would the honorable Akal Takht issue a Hukamnama declaring him a Tankhiyah and issue an edict that all future similar acts of misuse of the Siri Sahib would viewed in similar tone by the Takht?</p><p> </p><p>The level of illiteracy that prevails in the Sikh community is appalling. The reference is NOT to academically illiterate preachers/granthis/raagis, toys in the hands of vote-hungry political masters, who have come to rule the roost. NEITHER is it to the feeble understanding of Guru Granth Sahib (AGGS), its essence and significance amongst most (if not all) of us. Since Sikhs do not prescribe to a priestly class like hindus or (a more regularized) Christians, per se, every Sikh is a priest and based on whatever little knowledge we all have, we all make feeble attempts at being preachers at some point in our life, which is not bad until we decide to brandish kirpans to have our point heard. To me, not creating a priestly class, was a very wise decision of the Guru Sahiban to protect us from the stereotypic wisdom of a few that society in those times had to bear with. </p><p> </p><p>My reference is to our inability to understand how the world reacts to every single small step we take. All public places where security is an issue and allowing kirpan is being debated are now going to be out of bounds. Our children are going to suffer in schools where they may even be asked to remove their karas. Forget about kirpans, now we may have to start fighting to retain our karas on airplanes and in court rooms. The fallout of all this would be our future generations gradually moving away from the 5Ks and partaking amrit. </p><p> </p><p>Individually, we have done well but as a group, we have failed miserably to perceive ourselves as global leaders in whatever communities/countries we live in. We have further allowed ourselves to denigrate into a castiest society where a ramgarhia or jat would take pride in the achievements of a fellow caste mate. We love to rant about how AGGS has a universal appeal and can become a unifying factor for all religions but have failed miserably ourselves to unite under the auspices of the same. </p><p> </p><p>`We reap what we sow'. Those who are intellectually / academically well endowed to understand well the essence (and message contained in) of AGGS either shy away from intellectual discourse fearing hooliganism and violence or have relegated themselves to debating - is turban required, does amrit make us a better Sikh or why should I let my 7 year old choose if he wishes to maintain his unshorn hair and not make him like myself from the day he is born instead? </p><p> </p><p>Unfortunately, we have allowed hooliganism and violence to impinge upon intellectual discourse and allowed menial vested interests to hold center-stage. Now we have to live with what is served to us. This Vaisakhi will pass into history like many others before it unless we awaken to our intellectual responsibilities like we did in 1699. Fortunately, the Guru lives in the "saad sangat" and like the phoenix, we can rise from ashes and I am sure the Guru will protect us and show us the way. </p><p> </p><p><span style="font-family: 'Gurbaniwebthick'"><span style="font-size: 12px"> myrw siqguru rKvwlw hoAw ]</span></span></p><p><span style="font-family: 'Gurbaniwebthick'"><span style="font-size: 12px">Dwir ik®pw pRB hwQ dy rwiKAw hir goivdu nvw inroAw ]1] rhwau ]</span></span></p><p><span style="font-family: 'Gurbaniwebthick'"><span style="font-size: 12px"></span></span> </p><p>Gurfateh</p><p></p><p>Raja B. Singh</p><p>Winnipeg, Canada</p></blockquote><p></p>
[QUOTE="Admin, post: 124770, member: 1"] [SIZE=1][B]Received in email: Comments courtesy [email]sikh-diaspora@yahoogroups.com[/email] by member Raja Singh Ji[/B][/SIZE] WJKK WJKF I would not comment on the controversy around Dasam Granth but would like to focus on a particular incident in Toronto surrounding that controversy that has shaken the community badly and pinched us where it hurts the most. Tireless campaigns to maintain our identity and be allowed to wear our 5K's in public places besides the turban have come to a naught due to the foolishness of one single individual. He would be tried as per the law of the land and might get convicted but what happens to the harsher punishment that the entire community has to undergo because of him? Would the honorable Akal Takht issue a Hukamnama declaring him a Tankhiyah and issue an edict that all future similar acts of misuse of the Siri Sahib would viewed in similar tone by the Takht? The level of illiteracy that prevails in the Sikh community is appalling. The reference is NOT to academically illiterate preachers/granthis/raagis, toys in the hands of vote-hungry political masters, who have come to rule the roost. NEITHER is it to the feeble understanding of Guru Granth Sahib (AGGS), its essence and significance amongst most (if not all) of us. Since Sikhs do not prescribe to a priestly class like hindus or (a more regularized) Christians, per se, every Sikh is a priest and based on whatever little knowledge we all have, we all make feeble attempts at being preachers at some point in our life, which is not bad until we decide to brandish kirpans to have our point heard. To me, not creating a priestly class, was a very wise decision of the Guru Sahiban to protect us from the stereotypic wisdom of a few that society in those times had to bear with. My reference is to our inability to understand how the world reacts to every single small step we take. All public places where security is an issue and allowing kirpan is being debated are now going to be out of bounds. Our children are going to suffer in schools where they may even be asked to remove their karas. Forget about kirpans, now we may have to start fighting to retain our karas on airplanes and in court rooms. The fallout of all this would be our future generations gradually moving away from the 5Ks and partaking amrit. Individually, we have done well but as a group, we have failed miserably to perceive ourselves as global leaders in whatever communities/countries we live in. We have further allowed ourselves to denigrate into a castiest society where a ramgarhia or jat would take pride in the achievements of a fellow caste mate. We love to rant about how AGGS has a universal appeal and can become a unifying factor for all religions but have failed miserably ourselves to unite under the auspices of the same. `We reap what we sow'. Those who are intellectually / academically well endowed to understand well the essence (and message contained in) of AGGS either shy away from intellectual discourse fearing hooliganism and violence or have relegated themselves to debating - is turban required, does amrit make us a better Sikh or why should I let my 7 year old choose if he wishes to maintain his unshorn hair and not make him like myself from the day he is born instead? Unfortunately, we have allowed hooliganism and violence to impinge upon intellectual discourse and allowed menial vested interests to hold center-stage. Now we have to live with what is served to us. This Vaisakhi will pass into history like many others before it unless we awaken to our intellectual responsibilities like we did in 1699. Fortunately, the Guru lives in the "saad sangat" and like the phoenix, we can rise from ashes and I am sure the Guru will protect us and show us the way. [FONT=Gurbaniwebthick][SIZE=3] myrw siqguru rKvwlw hoAw ] Dwir ik®pw pRB hwQ dy rwiKAw hir goivdu nvw inroAw ]1] rhwau ] [/SIZE][/FONT] Gurfateh Raja B. Singh Winnipeg, Canada [/QUOTE]
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