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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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Hard Talk
Concept Of Jhoot (re: Jootha Food)
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<blockquote data-quote="findingmyway" data-source="post: 145516" data-attributes="member: 12855"><p>This thread has disturbed me so I could not sleep and had to come back and write some more! I find the concept of jhooth absurd on so many levels and have had many a discussion with people on the subject.</p><p></p><p>When interpreting the SRM I think we need to remember it is a dated document unlike the Guru Granth Sahib ji in that it is more influenced by the culture of the time. Sometimes we have to look at the spirit of the rule rather than looking at just the literal wording. That does not make the rules wrong, but it means we have misunderstand them.</p><p></p><p>For example, wrt marriage, the SRM forbids a Sikh woman marrying a non-Sikh. This is due to the culture at the time. A woman would convert to her husbands religion. That is no longer the case, particularly outside of India so the SRM should read a Sikh cannot marry a non-Sikh. We all know the spirit of this and follow accordingly. Another rule that confused me was that rumala's cannot be distributed as clothes. Then I found out that at the time people would treat these as special and worship them so that was why that rule was drawn up. Seems we are doing the same anyway!! However, distributing rumala's among the poor for clothing as long as they are not treated as out of the ordinary cloth or worshipped or the people wearing them being treated differently would not break the spirit of the SRM.</p><p></p><p>As far as I understand the SRM refers to leftovers. Stretching this to sharing any food seems to take things too far. If we also look back to where it comes from, eating leftovers was considered a form of worship. Those eating leftovers were considered lesser people and those leaving the food superior. The rule is meant to combat that attitude. There is some leeway. A mother finishing the food her child won't finish should not be considered wrong even though it is technically eating leftovers but the spirit of that is not what the rule is trying to combat.</p><p><strong></strong></p><p><strong><span style="color: Indigo">This is the beauty of using our bibek budh, our discerning and intellect to understand what is right and wrong rather than just following.</span></strong></p><p></p><p>A final note on the subject. I heard a great sakhi in someone's katha (can't remember who). Whether the story is real or not is irrelevant, it;s the story that counts. There was a sevadaar in the Guru's darbar who did seva in the langar hall. He was full of ego so spent sometime eating leftovers of people coming for langar. Once he reached a stage where he was no longer full of haumai he stopped eating leftovers. Rather than being scolded by the Guru for his actions, he was commended. Shows me that the reasoning is the important factor. Share the reasons for not sharing food then we can decide whether it fits in with gurmat principles.......</p></blockquote><p></p>
[QUOTE="findingmyway, post: 145516, member: 12855"] This thread has disturbed me so I could not sleep and had to come back and write some more! I find the concept of jhooth absurd on so many levels and have had many a discussion with people on the subject. When interpreting the SRM I think we need to remember it is a dated document unlike the Guru Granth Sahib ji in that it is more influenced by the culture of the time. Sometimes we have to look at the spirit of the rule rather than looking at just the literal wording. That does not make the rules wrong, but it means we have misunderstand them. For example, wrt marriage, the SRM forbids a Sikh woman marrying a non-Sikh. This is due to the culture at the time. A woman would convert to her husbands religion. That is no longer the case, particularly outside of India so the SRM should read a Sikh cannot marry a non-Sikh. We all know the spirit of this and follow accordingly. Another rule that confused me was that rumala's cannot be distributed as clothes. Then I found out that at the time people would treat these as special and worship them so that was why that rule was drawn up. Seems we are doing the same anyway!! However, distributing rumala's among the poor for clothing as long as they are not treated as out of the ordinary cloth or worshipped or the people wearing them being treated differently would not break the spirit of the SRM. As far as I understand the SRM refers to leftovers. Stretching this to sharing any food seems to take things too far. If we also look back to where it comes from, eating leftovers was considered a form of worship. Those eating leftovers were considered lesser people and those leaving the food superior. The rule is meant to combat that attitude. There is some leeway. A mother finishing the food her child won't finish should not be considered wrong even though it is technically eating leftovers but the spirit of that is not what the rule is trying to combat. [B] [COLOR=Indigo]This is the beauty of using our bibek budh, our discerning and intellect to understand what is right and wrong rather than just following.[/COLOR][/B] A final note on the subject. I heard a great sakhi in someone's katha (can't remember who). Whether the story is real or not is irrelevant, it;s the story that counts. There was a sevadaar in the Guru's darbar who did seva in the langar hall. He was full of ego so spent sometime eating leftovers of people coming for langar. Once he reached a stage where he was no longer full of haumai he stopped eating leftovers. Rather than being scolded by the Guru for his actions, he was commended. Shows me that the reasoning is the important factor. Share the reasons for not sharing food then we can decide whether it fits in with gurmat principles....... [/QUOTE]
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Concept Of Jhoot (re: Jootha Food)
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