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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
Who Is Sehajdhari? A Question As Old As The 1925 Sikh Gurdwara Act
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<blockquote data-quote="rajneesh madhok" data-source="post: 152592" data-attributes="member: 10692"><p>We all are children of that almighty those are troubled by some of the thoughts that we have today. We are wondering and uselessly wasting time on petty issues. Why we wonder about birth and death. Why we wonder that he/ she get sick and why grandfather died. Why we wonder that why our wishes do not come true. We wonder about happiness and beauty in nature. </p><p>We are still confronting on the petty issues. Off the track but concerned with divine beauty I come to the story of Siddhartha. One day Siddhartha became disillusioned with the palace and wanted to see the outside world. He made four trips outside the palace and saw four things that changed his life. On the first three trips he saw sickness, old age and death. He asked himself, How can I enjoy a life of pleasure when there is so much suffering in the world. On his fourth trip he saw a wandering monk who had given up everything he owned to seek an end to suffering. What Siddhartha thought: I shall be like him. </p><p>The fourth incident changed the life of Sidhartha and he left kingdom and loved ones behind and became a wandering monk. He cut off hair to show that he had renounced the worldly lifestyle and called himself Gautama. He wore ragged robes and wandered from place to place. In his search for truth, he studied with the wisest teachers of that time. But none of them provide knowledge to him that how one can end suffering. So, he continued the search on his own. </p><p>The purpose to highlight this story is that we should get enlightenment. But the selfish persons are diverting our path from pleasure to the life full of unnecessary disputes. Basic teachings of all dharmas are one and the same. The teaching of Lord Buddha apply in this case as well. </p><p>1. There is suffering and Suffering is common to all. </p><p>2. Cause of Suffering. We are the cause of our suffering. </p><p>3. End of Suffering. Stop doing what causes suffeing.</p><p>4. Path to end suffering. Everyone can be enlightened. </p><p>So we should follow the teachings of our Gurus and we should concentrate on the subject of enlightenment, but we people are being bifurcated in Sehajdaris and all that. We don't concentrate on the subject of concentration. We should teach the society the art of concentration of mind and body. so that we feel relaxed and become peaceful. </p><p>But our politicians are dividing us on the meagre issues those have nothing to do with Sikhism ------the Purity of mind and body. </p><p>Regards,</p><p>Rajneesh Madhok</p></blockquote><p></p>
[QUOTE="rajneesh madhok, post: 152592, member: 10692"] We all are children of that almighty those are troubled by some of the thoughts that we have today. We are wondering and uselessly wasting time on petty issues. Why we wonder about birth and death. Why we wonder that he/ she get sick and why grandfather died. Why we wonder that why our wishes do not come true. We wonder about happiness and beauty in nature. We are still confronting on the petty issues. Off the track but concerned with divine beauty I come to the story of Siddhartha. One day Siddhartha became disillusioned with the palace and wanted to see the outside world. He made four trips outside the palace and saw four things that changed his life. On the first three trips he saw sickness, old age and death. He asked himself, How can I enjoy a life of pleasure when there is so much suffering in the world. On his fourth trip he saw a wandering monk who had given up everything he owned to seek an end to suffering. What Siddhartha thought: I shall be like him. The fourth incident changed the life of Sidhartha and he left kingdom and loved ones behind and became a wandering monk. He cut off hair to show that he had renounced the worldly lifestyle and called himself Gautama. He wore ragged robes and wandered from place to place. In his search for truth, he studied with the wisest teachers of that time. But none of them provide knowledge to him that how one can end suffering. So, he continued the search on his own. The purpose to highlight this story is that we should get enlightenment. But the selfish persons are diverting our path from pleasure to the life full of unnecessary disputes. Basic teachings of all dharmas are one and the same. The teaching of Lord Buddha apply in this case as well. 1. There is suffering and Suffering is common to all. 2. Cause of Suffering. We are the cause of our suffering. 3. End of Suffering. Stop doing what causes suffeing. 4. Path to end suffering. Everyone can be enlightened. So we should follow the teachings of our Gurus and we should concentrate on the subject of enlightenment, but we people are being bifurcated in Sehajdaris and all that. We don't concentrate on the subject of concentration. We should teach the society the art of concentration of mind and body. so that we feel relaxed and become peaceful. But our politicians are dividing us on the meagre issues those have nothing to do with Sikhism ------the Purity of mind and body. Regards, Rajneesh Madhok [/QUOTE]
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Sikh Sikhi Sikhism
Who Is Sehajdhari? A Question As Old As The 1925 Sikh Gurdwara Act
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