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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
Tweaking Traditions By I J Singh
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<blockquote data-quote="ActsOfGod" data-source="post: 198702" data-attributes="member: 18366"><p>Interesting article, and I agree with it on the whole. I have never heard of Charni Lagna before, and honestly it sounds more appealing than Dastar Bandi. At least the boy (or girl) in question is reciting a shabad from Sri Guru Granth Sahib Ji by heart and giving an attempt to explain the meaning as they understand it. That will require them to spend time beforehand in contemplation and thought about it, reading and re-reading, knowing that they will be speaking with learned elders who will ask them questions about the shabad. Such an exercise builds an individual in so many ways (self-confidence, debate/q&a, critical thinking, etc.)</p><p></p><p>As far as starting traditions of society seva, that seems like a fine idea. However, there should be something more (especially for Sikhs in particular) ... surely community service is not the whole picture when it comes to rites of passage into adulthood. In many cultures around the world, a challenge and trial is involved, which the boy or girl has to meet and emerge from victorious. These are not meaningless rituals, they carry with them significant results and are in line with the natural biological progression of growth from adolescence into adulthood.</p><p></p><p>Right now there is nothing to facilitate that transition for the Sikh youth in "modern" societies, and so what will they do? What every other youth does in North America or Europe, etc. Their rites of passage will be the same, and that usually involves liquor, fornication, drug-use, etc. This marks their entry into adulthood. It is a rite of passage, like the others, but unlike the other cultures, it doesn't have the foresight or guidance from the wise elders. It's risky, reckless, and might be severely damaging, even lethal. Most important, it doesn't prepare the individual for life as an adult. There is no token of responsibility to your fellow man. It is all about over-indulgence and satisfying the base desires. This, frankly, turns a man into a beast.</p><p></p><p>A rite of passage that could be fruitful and successful for Sikh youth would be one which involves elements of danger, (controlled) risk, challenge, and wise guidance. A challenge which must be overcome, so they must reach inside themselves and apply themselves fully to the situation at hand. Something to teach them, this is what life is, to prepare them, a trial that they must go through and emerge victorious, so that they build their self-confidence and self-reliance, so that when they return, they return as a victorious individual who is ready to contribute to the society and join the ranks of adults with the full respect and honor they deserve.</p><p></p><p>I don't know exactly what such a rite of passage would look like. I only have vague ideas from seeing what other cultures around the world do. Perhaps it would be a sojourn to a camp where they must endure and learn to overcome obstacles, or perhaps a visit to a disaster area with a group of volunteers like Khalsa Aid, where they spend weeks in seva, or maybe it will be some sort of contest. Or maybe something else entirely.</p><p></p><p>Nevertheless, whatever it is, the physical, mental and spiritual challenge must be there for it to be effective. The scenario could be that the boy or girl is given a Gutka with the Nitnem Bani's in it, and advised that the Bani will sustain them and bring them to victory, that they should recite the Bani's daily, and then sent on their way.</p><p></p><p>Something like this would be way more effective than a lecture.</p><p></p><p>But perhaps this is all just hypothetical wishful-thinking.</p><p></p><p>AoG</p></blockquote><p></p>
[QUOTE="ActsOfGod, post: 198702, member: 18366"] Interesting article, and I agree with it on the whole. I have never heard of Charni Lagna before, and honestly it sounds more appealing than Dastar Bandi. At least the boy (or girl) in question is reciting a shabad from Sri Guru Granth Sahib Ji by heart and giving an attempt to explain the meaning as they understand it. That will require them to spend time beforehand in contemplation and thought about it, reading and re-reading, knowing that they will be speaking with learned elders who will ask them questions about the shabad. Such an exercise builds an individual in so many ways (self-confidence, debate/q&a, critical thinking, etc.) As far as starting traditions of society seva, that seems like a fine idea. However, there should be something more (especially for Sikhs in particular) ... surely community service is not the whole picture when it comes to rites of passage into adulthood. In many cultures around the world, a challenge and trial is involved, which the boy or girl has to meet and emerge from victorious. These are not meaningless rituals, they carry with them significant results and are in line with the natural biological progression of growth from adolescence into adulthood. Right now there is nothing to facilitate that transition for the Sikh youth in "modern" societies, and so what will they do? What every other youth does in North America or Europe, etc. Their rites of passage will be the same, and that usually involves liquor, fornication, drug-use, etc. This marks their entry into adulthood. It is a rite of passage, like the others, but unlike the other cultures, it doesn't have the foresight or guidance from the wise elders. It's risky, reckless, and might be severely damaging, even lethal. Most important, it doesn't prepare the individual for life as an adult. There is no token of responsibility to your fellow man. It is all about over-indulgence and satisfying the base desires. This, frankly, turns a man into a beast. A rite of passage that could be fruitful and successful for Sikh youth would be one which involves elements of danger, (controlled) risk, challenge, and wise guidance. A challenge which must be overcome, so they must reach inside themselves and apply themselves fully to the situation at hand. Something to teach them, this is what life is, to prepare them, a trial that they must go through and emerge victorious, so that they build their self-confidence and self-reliance, so that when they return, they return as a victorious individual who is ready to contribute to the society and join the ranks of adults with the full respect and honor they deserve. I don't know exactly what such a rite of passage would look like. I only have vague ideas from seeing what other cultures around the world do. Perhaps it would be a sojourn to a camp where they must endure and learn to overcome obstacles, or perhaps a visit to a disaster area with a group of volunteers like Khalsa Aid, where they spend weeks in seva, or maybe it will be some sort of contest. Or maybe something else entirely. Nevertheless, whatever it is, the physical, mental and spiritual challenge must be there for it to be effective. The scenario could be that the boy or girl is given a Gutka with the Nitnem Bani's in it, and advised that the Bani will sustain them and bring them to victory, that they should recite the Bani's daily, and then sent on their way. Something like this would be way more effective than a lecture. But perhaps this is all just hypothetical wishful-thinking. AoG [/QUOTE]
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Tweaking Traditions By I J Singh
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