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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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Gurmat Vichaar
Gurmat Vichar - Discussions
Why Do We Pray
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<blockquote data-quote="Archived_member3" data-source="post: 78209" data-attributes="member: 6259"><p>Dear members,</p><p></p><p>I'm republishing the article I posted 4 years ago in this same forum: The Prayer Revolution - The Heart of *Sikhism. Four years later and the question about tradition and contemporary worship remains unanswered. It seems to be an off road topic. If I'm wrong please correct me.</p><p></p><p>Brazilian Kaur</p><p></p><p></p><p>Sikhs have always known the power and the purpose of prayer. People are been awakening to the fact that our relation with God sometimes have been a bit too cold and a bit too domesticated; we yearn to sing to God, to let our souls fly flee. And we feel that through prayer we can rediscover our inner selves, and tie ourselves to the Guru.</p><p></p><p>There is not surprising about this. Prayer is an irrepressible expression of the human spirit, and the sikhs appeared on the historical scene as a praying people. Yes, we know how hard prayer is. We know that moments of true inspiration are rare; we do not expect that every Shbad Keertan we will leave Gurdwara personally transformed. But we do expect that our prayers will make us feel closer to God.</p><p></p><p>We need a Sikhism that welcome exuberance and song as well ideas, celebrates the cerebral but pulsates with emotion. Sikhism has always prescribed two paths to tradition : the path of mind and the path of the heart. SGGS study is the way of thinking and prayer the way of feeling. And even though these paths are parallel, sikhs have always been required to walk them both. Therefore, sikh must be both a studying sikh and a praying sikh. We sikhs must *make our Gurdwaras worship our foremost concern.</p><p></p><p>The prayer revolution *will require an accurate understanding of what sikhs mean by tradition. The heart of the prayer tradition is the order, language and raag that has become standardized over the last five centuries.</p><p></p><p>However, everything else - the chanting styles, the music, the aesthetics - has been ever-changing. In fact, much of what is referred to as tradition is a reflection of 16th through 19th-century Punjab culture.</p><p></p><p>Communal prayer requires recognizable constants that bind worshiper to worshiper and congregation to congregation, but sikhs need not be bound by cultural precedents that no longer resonate. And just as many people reject nostalgia disguised as tradition, so too do many Sikhs reject contemporary worship that is faddish or trendy. There is no sikh worship without age-old prayers and time-honored chants. In short, there is no need to choose between "traditional" worship and "contemporary" worship. Sikhism must insist on the best of both worlds: continuity with tradition and constant reformation.</p><p></p><p>Finding the right balance requires both innovators and conservators - those who push the envelope and those who hold back. At this moment, it is the innovators we need most. Sikh leaders must have the freedom to develop new forms of communal prayer.</p><p></p><p>What will be the single most important key to the success or failure of communal prayer? *Music. Sikh leaders must invite their members to join in song because they know that people feel welcomed, accepted and empowered when they sing.</p><p></p><p>Ritual music touches people in a way that words cannot. Music converts the ordinary into the miraculous, and individuals into a community of prayer. Music enables overly intellectual sikhs to rest their minds and open their hearts.</p><p></p><p>All sikhs must join together in creating a Gurdwara that is a center of sikh life in all its sweep and scope, but that is first and foremost a center of worship, reverence and awe. And *we sikhs will do this because absence of meaningful prayer represents a live without God.</p></blockquote><p></p>
[QUOTE="Archived_member3, post: 78209, member: 6259"] Dear members, I'm republishing the article I posted 4 years ago in this same forum: The Prayer Revolution - The Heart of *Sikhism. Four years later and the question about tradition and contemporary worship remains unanswered. It seems to be an off road topic. If I'm wrong please correct me. Brazilian Kaur Sikhs have always known the power and the purpose of prayer. People are been awakening to the fact that our relation with God sometimes have been a bit too cold and a bit too domesticated; we yearn to sing to God, to let our souls fly flee. And we feel that through prayer we can rediscover our inner selves, and tie ourselves to the Guru. There is not surprising about this. Prayer is an irrepressible expression of the human spirit, and the sikhs appeared on the historical scene as a praying people. Yes, we know how hard prayer is. We know that moments of true inspiration are rare; we do not expect that every Shbad Keertan we will leave Gurdwara personally transformed. But we do expect that our prayers will make us feel closer to God. We need a Sikhism that welcome exuberance and song as well ideas, celebrates the cerebral but pulsates with emotion. Sikhism has always prescribed two paths to tradition : the path of mind and the path of the heart. SGGS study is the way of thinking and prayer the way of feeling. And even though these paths are parallel, sikhs have always been required to walk them both. Therefore, sikh must be both a studying sikh and a praying sikh. We sikhs must *make our Gurdwaras worship our foremost concern. The prayer revolution *will require an accurate understanding of what sikhs mean by tradition. The heart of the prayer tradition is the order, language and raag that has become standardized over the last five centuries. However, everything else - the chanting styles, the music, the aesthetics - has been ever-changing. In fact, much of what is referred to as tradition is a reflection of 16th through 19th-century Punjab culture. Communal prayer requires recognizable constants that bind worshiper to worshiper and congregation to congregation, but sikhs need not be bound by cultural precedents that no longer resonate. And just as many people reject nostalgia disguised as tradition, so too do many Sikhs reject contemporary worship that is faddish or trendy. There is no sikh worship without age-old prayers and time-honored chants. In short, there is no need to choose between "traditional" worship and "contemporary" worship. Sikhism must insist on the best of both worlds: continuity with tradition and constant reformation. Finding the right balance requires both innovators and conservators - those who push the envelope and those who hold back. At this moment, it is the innovators we need most. Sikh leaders must have the freedom to develop new forms of communal prayer. What will be the single most important key to the success or failure of communal prayer? *Music. Sikh leaders must invite their members to join in song because they know that people feel welcomed, accepted and empowered when they sing. Ritual music touches people in a way that words cannot. Music converts the ordinary into the miraculous, and individuals into a community of prayer. Music enables overly intellectual sikhs to rest their minds and open their hearts. All sikhs must join together in creating a Gurdwara that is a center of sikh life in all its sweep and scope, but that is first and foremost a center of worship, reverence and awe. And *we sikhs will do this because absence of meaningful prayer represents a live without God. [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Why Do We Pray
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