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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
Which Is Most Significant – The Date, The Day Or The Event?
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<blockquote data-quote="Balbir27" data-source="post: 214287" data-attributes="member: 21905"><p><em>This question arose when I was watching some Punjabi news on TV today. There were the usual men defending their defensive or opposing positions about which date should be set for the celebration of Guru Gobind Singh Ji’s birthday this year. I thought “nothing new here, let’s move on”. However, this continued to disturb my thoughts to the point that I had to address it.</em></p><p></p><p>I put this before you: -</p><p></p><p><em>Should we not be remembering these events, through the year, through our lives, as examples to follow in our daily lives anyway (with formal events in Gurudawaras on formal dates to fulfil formalities)? In any case, regardless of yes or no, what difference does it make to set this or that date? It won’t change anything. The Guru would still have been born and would still have lived his life. It won't depend on somebody deciding 500 years later, on which day he should be born. Similarly, if a person says that I do not believe in God, it does not change anything. For those who believe in the Guru, <strong>his teachings are more important than a date</strong>. It is not too different from the fact that the Guru Granth Sahib is being increasingly treated solely as an idol, disregarding the knowledge that it contains (but that’s another topic).</em></p><p><em></em></p><p><em>What do <strong>you</strong> think?</em></p><p></p><p><strong>[Some Background facts that I dug up for my knowledge but which you may find useful:</strong></p><p></p><p>One complete orbit of the Earth around the sun takes <strong>365.25636</strong> days. There is also a small variation called “eccentricity” of 0.0167.</p><p></p><p>The Western calendar (which we all use) is the <strong>Gregorian, </strong>based on the <strong><u>365 solar days</u></strong> but adding extra days to the lunar month to adjust for the mismatch with 12 <strong>lunar</strong> cycles (=<strong>354 lunar days</strong>). So, for example, January is 31 days and September is 30 days with February having an adjustment in leap years.</p><p></p><p>The oldest Indian calendar, the <strong>Bikrami (Vikrami or Hindu) </strong>calendar, is based on the <strong><u>12 lunar months</u></strong>but, to compensate for the <strong>365 solar days</strong>, it adds an extra month every few years.</p><p></p><p>The <strong>Nanakshahi</strong> calendar, in use since 1998 and approved by Akal Takht in 2003, replaced the Bikrami calendar, where the Sikh dates were concerned. It follows the tropical year (<strong>365.24166 days</strong>). It contains 5 Months of 31 days followed by 7 Months of 30 days and its start is measured from the birth of Guru Nanak Dev Ji (thus the name, and thus New Year’s Day falls on March 14 of the Western calendar). This calendar is not accepted by some Sikh sects and in fact was rolled back in SGPC polls in 2010 and replaced with another <strong>modified new one</strong> more in line with the Bikrami calendar.</p><p></p><p>(Apologies for any incorrectness)<strong>]</strong></p></blockquote><p></p>
[QUOTE="Balbir27, post: 214287, member: 21905"] [I]This question arose when I was watching some Punjabi news on TV today. There were the usual men defending their defensive or opposing positions about which date should be set for the celebration of Guru Gobind Singh Ji’s birthday this year. I thought “nothing new here, let’s move on”. However, this continued to disturb my thoughts to the point that I had to address it.[/I] I put this before you: - [I]Should we not be remembering these events, through the year, through our lives, as examples to follow in our daily lives anyway (with formal events in Gurudawaras on formal dates to fulfil formalities)? In any case, regardless of yes or no, what difference does it make to set this or that date? It won’t change anything. The Guru would still have been born and would still have lived his life. It won't depend on somebody deciding 500 years later, on which day he should be born. Similarly, if a person says that I do not believe in God, it does not change anything. For those who believe in the Guru, [B]his teachings are more important than a date[/B]. It is not too different from the fact that the Guru Granth Sahib is being increasingly treated solely as an idol, disregarding the knowledge that it contains (but that’s another topic). What do [B]you[/B] think?[/I] [B][Some Background facts that I dug up for my knowledge but which you may find useful:[/B] One complete orbit of the Earth around the sun takes [B]365.25636[/B] days. There is also a small variation called “eccentricity” of 0.0167. The Western calendar (which we all use) is the [B]Gregorian, [/B]based on the [B][U]365 solar days[/U][/B] but adding extra days to the lunar month to adjust for the mismatch with 12 [B]lunar[/B] cycles (=[B]354 lunar days[/B]). So, for example, January is 31 days and September is 30 days with February having an adjustment in leap years. The oldest Indian calendar, the [B]Bikrami (Vikrami or Hindu) [/B]calendar, is based on the [B][U]12 lunar months[/U][/B]but, to compensate for the [B]365 solar days[/B], it adds an extra month every few years. The [B]Nanakshahi[/B] calendar, in use since 1998 and approved by Akal Takht in 2003, replaced the Bikrami calendar, where the Sikh dates were concerned. It follows the tropical year ([B]365.24166 days[/B]). It contains 5 Months of 31 days followed by 7 Months of 30 days and its start is measured from the birth of Guru Nanak Dev Ji (thus the name, and thus New Year’s Day falls on March 14 of the Western calendar). This calendar is not accepted by some Sikh sects and in fact was rolled back in SGPC polls in 2010 and replaced with another [B]modified new one[/B] more in line with the Bikrami calendar. (Apologies for any incorrectness)[B]][/B] [/QUOTE]
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Which Is Most Significant – The Date, The Day Or The Event?
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