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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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Articles
Inspirational
Why Should We Read Guru Granth Sahib, When We Cannot Understand A Single Word?
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<blockquote data-quote="Tejwant Singh" data-source="post: 133892" data-attributes="member: 138"><p>Eropa 234 ji,</p><p></p><p>Guru Fateh and thanks for the response.</p><p>Thanks for sharing this treasure finder with us.</p><p> </p><p> </p><p>I am glad you agree that retention is not instant or immediate. Gurbani acts like a Goldsmith rather than a Blacksmith upon our psyche. A goldsmith needs soft multiple hammerings to shape gold into a beautiful ornament where as a blacksmith does it in just a few of them to make what ever he is making.</p><p></p><p></p><p> What you mentioned above is a true life of a Sikh and many of us, including myself would love to emulate you.</p><p></p><p>Now coming back to the story. It sounds more a fictional parable from the old ages. The author used Kentucky because of its coal mines, nothing more in my opinion. As you may be aware that in the olden days the elders were respected and never questioned due to the patriarchal hierarchical system in the culture. Especially between a first generation and the third one because all the teachings of the young children were outsourced to the elders, so mothers could, cook, sow and perform other chores.</p><p></p><p>So, this story/parable is between a granddad and his grandson where grandchildren due to the cultural values were not allowed to question their grandparents and had total faith in them which may have been derived from the gumbo of awe, love, respect and fear. In olden Indian culture the lessons were taught indirectly like in this case. Yes, if this had happened today, grandpa would have simply asked the grandson to clean the basket in the river water. But that is not the idea behind the parable.</p><p></p><p>It shows that things take time to sink in especially Gurbani which is all poetic not in prose and with age and our persistence, we discover new things about ourselves daily. Sikhi is about learning, unlearning and relearning daily. That is why we do Nitnem everyday so that we can discover something new about ourselves otherwise we become mere parrots and make it a meaningless mechanical ritual.</p><p></p><p>One can create water retention in one's body by eating salty things and drinking water. This can happen quite fast. But retention of something that molds are body, mind and spirit is a different affair.</p><p></p><p>The beautiful thing about Gurbani is that it is a never ending ore, and we as miners keep on discovering new gems daily in it. It is a unique scripture. Most of the other scriptures are written in prose which is easy to interpret. There is not much difference in the Bible, or the Koran and the Torah which are translated into different languages, whereas poetic interpretation varies from person to person and also varies with time from the same person. That is why we call ourselves Sikhs.</p><p></p><p>Thanks and regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 133892, member: 138"] Eropa 234 ji, Guru Fateh and thanks for the response. Thanks for sharing this treasure finder with us. I am glad you agree that retention is not instant or immediate. Gurbani acts like a Goldsmith rather than a Blacksmith upon our psyche. A goldsmith needs soft multiple hammerings to shape gold into a beautiful ornament where as a blacksmith does it in just a few of them to make what ever he is making. What you mentioned above is a true life of a Sikh and many of us, including myself would love to emulate you. Now coming back to the story. It sounds more a fictional parable from the old ages. The author used Kentucky because of its coal mines, nothing more in my opinion. As you may be aware that in the olden days the elders were respected and never questioned due to the patriarchal hierarchical system in the culture. Especially between a first generation and the third one because all the teachings of the young children were outsourced to the elders, so mothers could, cook, sow and perform other chores. So, this story/parable is between a granddad and his grandson where grandchildren due to the cultural values were not allowed to question their grandparents and had total faith in them which may have been derived from the gumbo of awe, love, respect and fear. In olden Indian culture the lessons were taught indirectly like in this case. Yes, if this had happened today, grandpa would have simply asked the grandson to clean the basket in the river water. But that is not the idea behind the parable. It shows that things take time to sink in especially Gurbani which is all poetic not in prose and with age and our persistence, we discover new things about ourselves daily. Sikhi is about learning, unlearning and relearning daily. That is why we do Nitnem everyday so that we can discover something new about ourselves otherwise we become mere parrots and make it a meaningless mechanical ritual. One can create water retention in one's body by eating salty things and drinking water. This can happen quite fast. But retention of something that molds are body, mind and spirit is a different affair. The beautiful thing about Gurbani is that it is a never ending ore, and we as miners keep on discovering new gems daily in it. It is a unique scripture. Most of the other scriptures are written in prose which is easy to interpret. There is not much difference in the Bible, or the Koran and the Torah which are translated into different languages, whereas poetic interpretation varies from person to person and also varies with time from the same person. That is why we call ourselves Sikhs. Thanks and regards Tejwant Singh [/QUOTE]
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Why Should We Read Guru Granth Sahib, When We Cannot Understand A Single Word?
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