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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
We Say We Need Educated Granthis, But What Does This Mean?
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<blockquote data-quote="spnadmin" data-source="post: 134320" data-attributes="member: 35"><p>Hardas Singh ji</p><p></p><p>It is not for me to tell you what to think, however, before chosing the path of Damdami Taksal, there are some things to think about.</p><p></p><p>Damdami studies will certainly earn you the reputation of a scholar within that tradition. However the rehat of Damdami differs from the Sikh Rehat Maryada in many significant ways. There is a link to the rehat </p><p></p><p><a href="http://www.damdamitaksaal.org/index.php?option=com_content&view=article&id=80&Itemid=68" target="_blank">http://www.damdamitaksaal.org/index.php?option=com_content&view=article&id=80&Itemid=68</a></p><p></p><p><span style="color: Olive"><span style="color: Black">Granthis' of Damdami Taksal do not necessarily feel an obligation to marry and be householders. Many remain celibate.</span><span style="color: Black"> </span></span></p><p><span style="color: Olive"><span style="color: Black"></span></span></p><p><span style="color: Olive"><span style="color: Black">Therefore you limit your opportunities to serve as granthi among the rank and file sangats, and can possibly become a lightening rod for political controversy for any particular sangat. Damdami Taksal's star rose in the panth when Jarnail Singh Bindhranwale ji was their jathedar. Before that DT was not much known. Moreover, the "intellectual" credentials of DT do not necessarily make one an ideal candidate for granthi in every situation. And there are many Sikhs who believe that the reputation of "intellectual" is self-serving on the part of DT itself. </span></span></p><p></p><p></p><p></p><p>Here is a synopsis of DT orthodoxy from another source from <a href="http://www.sikhphilosophy.net/sanatan-sikhism/26893-comparing-khalsa-rehat-damdami-nihang-nanaskar-2.html" target="_blank">http://www.sikhphilosophy.net/sanatan-sikhism/26893-comparing-khalsa-rehat-damdami-nihang-nanaskar-2.html</a></p><p></p><p><span style="color: Olive"><em></em></span></p><p><span style="color: Olive"><em>The main centre of the present-day Damdami Taksal (Jadia Bhindran-Mehta) is located at Gurdwara Gurdarshan Parkashat Mehta in Amritsar district. It is actually a branch of a major school of traditional Sikh learning known as die Bhindran Taksal. Although that Taksal was established by Sant Sundar Singh (1883-1930) of Boparai Kalan (in Ludhiana district) in 1906, it achieved prominence through its second incumbent, Sam Gurbachan Singh Khalsa (1902-69) of Bhindran Kalan (hence the name "Bhindran Taksal").33 He devoted his entire life to teaching correct enunciation and intonation in reciting die Sikh scriptures. He trained a large number of gianis (traditional Sikh scholars) through his mobile seminary. When he died in 1969 he was succeeded by two contenders, Giani Mohan Singh (1919-) and Sant Kartar Singh (1932-77), the former leading the original Malwa branch in Ludhiana district and the latter leading the Majha branch in Amritsar district. The influence of Bhindran Taksal is attested by the fact that its alumni include the head granthi ("reader" of die Sikh scriptures) at the Golden Temple, jathedars ("commanders") of various Sikh takhats ("thrones") and granthis of major gurdwaras of historical significance. In the recent past an incumbent of the Majha branch of this school was Sant Jarnail Singh Bhindranwale (1947-84), who achieved world-wide attention when he died along with many other Sikhs during the Indian army's assault on the Golden Temple complex in June 1984. Among North American Sikhs his death is perceived as an example of martyrdom and his picture is displayed in many gurdwaras.</em></span></p><p><span style="color: Olive"><em></em></span></p><p><span style="color: Olive"><em>The procedure for the amrit-ceremony adopted by [he Damdami Taksal includes certain distinctive features from the manual called Gurmat Rahit Maryada.^ First, each of the five officiants holds an unsheathed sword (kirpan) on his left shoulder with his left hand (in such a way that the handle of the sword touches the iron bowl), while he is stirring the sweetened water with a double-edged sword (khanda) in his right hand. The divine presence is made manifest in the amrit-ceremony through the burnished steel of the unsheathed sword. When an officiant completes the recitation of the assigned prayer from memory he passes on both the kirpan and the khanda to the next one. Second, the Taksal maintains that during the "heroic posture" (bir asan) the left knee should be laid on the ground and the right knee should be held upright. This is the reverse of the description given in the standard manual, the Sikh Rahit Maryada, wherein the right knee is laid on the ground and the left is held upright.</em></span></p><p><span style="color: Olive"><em></em></span></p><p><span style="color: Olive"><em>Third, the Damdami Taksal insists on the recitation of the complete Mul Man tar (from ikh oankar to nanak hosi bhi such) during the amrit-ceremony. This is in line with the stand taken by the followers of the Gurmat Sidhant Parcharak Sant Samaj and Nihangs who stress the recitation of the complete Mul Mantar. They argue that this tradition has come directly from the time of the Gurus, and there is reliable evidence to support this contention. For instance, the Kamar Kassa or body armor of Guru Gobind Singh, preserved at Moti Bagh Palace Museum in Patiala, does contain the inscription of complete Mul Man tar,J1 In order to buttress its claim to orthodoxy, the Taksal has issued its own version of the Khalsa discipline which it outlines in the manual Gurmat Rahit Maryada. Copies of this text were freely distributed throughout North America in 1986 and the following years. This was the time when Bhindranwale's influence was at the peak.</em></span></p><p> <span style="color: Olive"><em></em></span></p><p><span style="color: Olive"><em></em><span style="color: Black">f. </span></span></p><p><span style="color: Olive"><span style="color: Black"></span></span></p></blockquote><p></p>
[QUOTE="spnadmin, post: 134320, member: 35"] Hardas Singh ji It is not for me to tell you what to think, however, before chosing the path of Damdami Taksal, there are some things to think about. Damdami studies will certainly earn you the reputation of a scholar within that tradition. However the rehat of Damdami differs from the Sikh Rehat Maryada in many significant ways. There is a link to the rehat [URL]http://www.damdamitaksaal.org/index.php?option=com_content&view=article&id=80&Itemid=68[/URL] [COLOR=Olive][COLOR=Black]Granthis' of Damdami Taksal do not necessarily feel an obligation to marry and be householders. Many remain celibate.[/COLOR][COLOR=Black] Therefore you limit your opportunities to serve as granthi among the rank and file sangats, and can possibly become a lightening rod for political controversy for any particular sangat. Damdami Taksal's star rose in the panth when Jarnail Singh Bindhranwale ji was their jathedar. Before that DT was not much known. Moreover, the "intellectual" credentials of DT do not necessarily make one an ideal candidate for granthi in every situation. And there are many Sikhs who believe that the reputation of "intellectual" is self-serving on the part of DT itself. [/COLOR][/COLOR] Here is a synopsis of DT orthodoxy from another source from [URL]http://www.sikhphilosophy.net/sanatan-sikhism/26893-comparing-khalsa-rehat-damdami-nihang-nanaskar-2.html[/URL] [COLOR=Olive][I] The main centre of the present-day Damdami Taksal (Jadia Bhindran-Mehta) is located at Gurdwara Gurdarshan Parkashat Mehta in Amritsar district. It is actually a branch of a major school of traditional Sikh learning known as die Bhindran Taksal. Although that Taksal was established by Sant Sundar Singh (1883-1930) of Boparai Kalan (in Ludhiana district) in 1906, it achieved prominence through its second incumbent, Sam Gurbachan Singh Khalsa (1902-69) of Bhindran Kalan (hence the name "Bhindran Taksal").33 He devoted his entire life to teaching correct enunciation and intonation in reciting die Sikh scriptures. He trained a large number of gianis (traditional Sikh scholars) through his mobile seminary. When he died in 1969 he was succeeded by two contenders, Giani Mohan Singh (1919-) and Sant Kartar Singh (1932-77), the former leading the original Malwa branch in Ludhiana district and the latter leading the Majha branch in Amritsar district. The influence of Bhindran Taksal is attested by the fact that its alumni include the head granthi ("reader" of die Sikh scriptures) at the Golden Temple, jathedars ("commanders") of various Sikh takhats ("thrones") and granthis of major gurdwaras of historical significance. In the recent past an incumbent of the Majha branch of this school was Sant Jarnail Singh Bhindranwale (1947-84), who achieved world-wide attention when he died along with many other Sikhs during the Indian army's assault on the Golden Temple complex in June 1984. Among North American Sikhs his death is perceived as an example of martyrdom and his picture is displayed in many gurdwaras. The procedure for the amrit-ceremony adopted by [he Damdami Taksal includes certain distinctive features from the manual called Gurmat Rahit Maryada.^ First, each of the five officiants holds an unsheathed sword (kirpan) on his left shoulder with his left hand (in such a way that the handle of the sword touches the iron bowl), while he is stirring the sweetened water with a double-edged sword (khanda) in his right hand. The divine presence is made manifest in the amrit-ceremony through the burnished steel of the unsheathed sword. When an officiant completes the recitation of the assigned prayer from memory he passes on both the kirpan and the khanda to the next one. Second, the Taksal maintains that during the "heroic posture" (bir asan) the left knee should be laid on the ground and the right knee should be held upright. This is the reverse of the description given in the standard manual, the Sikh Rahit Maryada, wherein the right knee is laid on the ground and the left is held upright. Third, the Damdami Taksal insists on the recitation of the complete Mul Man tar (from ikh oankar to nanak hosi bhi such) during the amrit-ceremony. This is in line with the stand taken by the followers of the Gurmat Sidhant Parcharak Sant Samaj and Nihangs who stress the recitation of the complete Mul Mantar. They argue that this tradition has come directly from the time of the Gurus, and there is reliable evidence to support this contention. For instance, the Kamar Kassa or body armor of Guru Gobind Singh, preserved at Moti Bagh Palace Museum in Patiala, does contain the inscription of complete Mul Man tar,J1 In order to buttress its claim to orthodoxy, the Taksal has issued its own version of the Khalsa discipline which it outlines in the manual Gurmat Rahit Maryada. Copies of this text were freely distributed throughout North America in 1986 and the following years. This was the time when Bhindranwale's influence was at the peak. [/I][COLOR=Black]f. [/COLOR][/COLOR] [/QUOTE]
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