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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="badmash" data-source="post: 51728" data-attributes="member: 4445"><p>We are always muddling up terms and times. Sikhs of old were mostly illiterate paindoos, with good measure of sense of 'izzat' and 'badla', mixed with a sense of spiritual acceptance and fair play, and that is what made them great. They were tough, worked long days in the harsh sun, could ride horses saddleless for days, go without food and water and still had the courage (or fatality?) to fight, and fight to the end. It has been said of the Sikhs, and of the Juts, that what separates them from most is their tenacity and that they did not know when they were beaten, i.e. they kept on going in the face of irrational odds. Well, that is fine by me. They also had a good store of lore imbibing them with no little love for the muslim rulers of india nor of the Afghan invaders. In this context, no matter what the talk of justice for the sake of justice, there still was a lot of payback at issue. </p><p></p><p>I think it is clear, what was a Sikh in appearance and action in the historical past is no longer so. The language he or she spoke is radically changed, our habits altered, our prosperity far advanced, our physical toughness diminished, our cultural cocoons in Punjab shattered by partition and all the affluence of modernity and the pressing weight of the offal, crass and cannabilistic greed and shamelessness of modern indian norms, language and values. How could any community (hardly one which can not even rule itself or produce leaders of quality now) face such a challenge and succeed?</p><p></p><p>The "sikh" way of life is now of that of an idealist, realist, and passive. Do you really think the sikhs of old were that accepting and benign? They were rough, aggressive, militant, martial and sometimes, high on bhang and alcohol. The often gave better then they got. And now? History speaks for itself. I am sure the vast majority of Sikhs used to first associate with one another based on some degree of sikhism, with equal measure for the value of the brotherhood of punjabi speakers, or of those of rural and frugal background (and let us not say it too loud, but yes, of their own caaassstttee....with whom they shared links of name, clan, history and geography). </p><p></p><p>This topic is so broad and in some ways so senseless it is pathetic. Someone here saying, "that is not sikh". Someone saying, "We are all sikh". He is saying "That form of Sikhism is wrong", the other reciting verses and hymns fit for an ascetic under the tree while people all around are too busy, too stressed, too far removed from any form or sense of Sikhism to make any contribution to it other than to say "I am a Sikh". </p><p></p><p>Just my ravings on a topic, while important, I feel highlights the sad reality of modern religion. While every othe major religious group can afford such schizms and fractures because they are so large, we as Sikhs will suffer greatly if we can not at least agree to respect and learn about our history, language, culture and identity as the Sikhs of the Punjab, then who will?</p></blockquote><p></p>
[QUOTE="badmash, post: 51728, member: 4445"] We are always muddling up terms and times. Sikhs of old were mostly illiterate paindoos, with good measure of sense of 'izzat' and 'badla', mixed with a sense of spiritual acceptance and fair play, and that is what made them great. They were tough, worked long days in the harsh sun, could ride horses saddleless for days, go without food and water and still had the courage (or fatality?) to fight, and fight to the end. It has been said of the Sikhs, and of the Juts, that what separates them from most is their tenacity and that they did not know when they were beaten, i.e. they kept on going in the face of irrational odds. Well, that is fine by me. They also had a good store of lore imbibing them with no little love for the muslim rulers of india nor of the Afghan invaders. In this context, no matter what the talk of justice for the sake of justice, there still was a lot of payback at issue. I think it is clear, what was a Sikh in appearance and action in the historical past is no longer so. The language he or she spoke is radically changed, our habits altered, our prosperity far advanced, our physical toughness diminished, our cultural cocoons in Punjab shattered by partition and all the affluence of modernity and the pressing weight of the offal, crass and cannabilistic greed and shamelessness of modern indian norms, language and values. How could any community (hardly one which can not even rule itself or produce leaders of quality now) face such a challenge and succeed? The "sikh" way of life is now of that of an idealist, realist, and passive. Do you really think the sikhs of old were that accepting and benign? They were rough, aggressive, militant, martial and sometimes, high on bhang and alcohol. The often gave better then they got. And now? History speaks for itself. I am sure the vast majority of Sikhs used to first associate with one another based on some degree of sikhism, with equal measure for the value of the brotherhood of punjabi speakers, or of those of rural and frugal background (and let us not say it too loud, but yes, of their own caaassstttee....with whom they shared links of name, clan, history and geography). This topic is so broad and in some ways so senseless it is pathetic. Someone here saying, "that is not sikh". Someone saying, "We are all sikh". He is saying "That form of Sikhism is wrong", the other reciting verses and hymns fit for an ascetic under the tree while people all around are too busy, too stressed, too far removed from any form or sense of Sikhism to make any contribution to it other than to say "I am a Sikh". Just my ravings on a topic, while important, I feel highlights the sad reality of modern religion. While every othe major religious group can afford such schizms and fractures because they are so large, we as Sikhs will suffer greatly if we can not at least agree to respect and learn about our history, language, culture and identity as the Sikhs of the Punjab, then who will? [/QUOTE]
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