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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="Astroboy" data-source="post: 77363" data-attributes="member: 4990"><p><span style="font-size: 18px">The Khaalsaa </span><span style="font-size: 18px">philosophy</span></p><p><span style="font-size: 18px"></span></p><p><span style="font-size: 18px"></span></p><p></p><p>The Khaalsaa philosophy: Guru Gobind Singhji has spoken about 'Khaalsaa'. However, the GGS has very few lines. Surprisingly, one line in the GGS is authored by Bhagat Kabirji, much before Guru Naanak started Sikhism. This reconfirms our stand that Truth is only 'rediscovered' and not invented. </p><p></p><p>A few lines which give a comprehensive definition of the state-of-mind of 'Khaalsaa' are:</p><p></p><p>Indicating that He who is dyed with the hue of God's love is a Khaalsaa.</p><p>Puuran jyot jage ghat meh, tab khaalas tahe na-khaalas jaanae. (Sarab Lohgranth; AK:291)</p><p></p><p></p><p>Indicating that a [true]Khaalsaa prays continuously to the Indwelling Soul. He has undivided love for God. When He experiences all the power of the Soul, He can be called a [true]Khaalsaa.</p><p>Therefore, a 'Khaalsaa' is devoted to God, liberated from the world and is immersed in the Name of God. This also indicates that his mind has no other thought, other than that of God. When such a situation exists, He will naturally keep away from ego, anger, lust, greed, delusion, criticism etc. Suddenly we realise how difficult it is to be a [true]Khaalsaa. </p><p></p><p></p><p>As explained before, the state-of-mind of a [true]Khaalsaa is the same as that of a [true]Gursikh, Sant, Saadhu, Pandit, Brahmgiani and finally God. This is an important point.</p><p></p><p></p><p>Consider the line: 'Khaalsaa mero roop hai khaas' (Sarab Lohgranth). Does this imply only a physical similarity between Guru Gobind Singhji and the Khaalsaa? If this is so, then no lady can ever hope to become a Khaalsaa. Obviously, this comparison is between the state-of-mind of Guru Gobind Singhji and another person. When I honestly compare my impure mind with the purest mind of my Tenth Guru, suddenly I realise that I am nowhere close to being a Khaalsaa. Further, if only a physical similarity was intended, then all the earlier Sikh Gurus and Bhagats such as Kabir, Tirlochan, Namdev etc. (who are revered in the Guru Granth Sahib) would not fit in the definition of Khaalsaa. But I am sure that, their state-of-mind, and not ours, is that of a [true]Khaalsaa.</p><p></p><p></p><p></p><p>Congruence between a [true]Khaalsaa and God: </p><p>1. 'Prabh meh, mo meh, taas meh, ranchak naahan bhev' (Sarab Lohgranth; AK:293). </p><p></p><p></p><p>This clearly brings out the congruence between God, Guru Gobind Singhji and the [true]Saint/ [true]Khaalsaa. Honestly, very few of us can claim this level of equality/ congruence. </p><p></p><p>2. We can compare this with lines of Slok M:IX, 56 (GGS:1429): 'Naam rahiyo, saadhu rahiyo, rahiyo gur gobind', implying the congruence between 'God, Naam, Saadhu and the Guru/ Preceptor'. This is possible because God manifests in His pure form as 'Naam, Saadhu and the Preceptor'. In this manifestation there is only God without combining with 'Maayaa' or the illusion creating force. </p><p></p><p>3. Guru Gobind Singhji sung the praise of 'Khaalsaa'. Since Guru Gobind Singhji was God-Incarnate, it is highly unlikely that, He would bow down to any normal mortal human-being. He would bow only to His equal. This implies that a [true]Khaalsaa is equivalent to God/ Guru Gobind Singhji.</p><p></p><p>4. It is likely that the 'Paanj piyaare' were already enlightened when they offered their head to Guru Gobind Singhji. The historic occasion only revealed their status. As per the GGS, and as explained before, a [true]Warrior is an enlightened person as follows:</p><p></p><p>Implying that first be prepared to give up your life, if you desire to get God's blessings.</p><p>Et maarag pair dhareejae, sir deejae kaan na keejae'. (GGS:1412; AK:301). </p><p></p><p></p><p>Implying that in giving your life you are not doing a favour. If you really love God, be prepared to sacrifice your life.</p><p></p><p>5. Guru Gobind Singhji bowed to the 'Panj piyaare'. This is possible only if they were enlightened and were equivalent to God. But this does not mean that any five humans grouped together would have the same spiritual status as the 'Panj piyaare' selected by Guru Gobind Singhji.</p><p></p><p>6. Super-humans feats may confirm 'enlightenment': We can conclude that, apart from Sikh Gurus, the following may also have been enlightened, based on their super-human feats.</p><p>Conclusions: </p><p></p><p></p><p>1. 'Khaalsaa' philosophy implies a completely pure mind. All qualities of the Soul are revealed.</p><p></p><p>2. The state-of-mind of a [true]Khaalsaa = [true]Sikh = [true]Jeevan-mukt = Enlightened man = God.</p><p></p><p>3. When viewed from our standards, a [true]Khaalsaa is a super-normal human.</p><p><a href="http://www.sikhmarg.com/english/khalsa.html#Anchor-16.%20The%20K-3615" target="_blank">KHALSA</a></p></blockquote><p></p>
[QUOTE="Astroboy, post: 77363, member: 4990"] [SIZE=5]The Khaalsaa [/SIZE][SIZE=5]philosophy [/SIZE] The Khaalsaa philosophy: Guru Gobind Singhji has spoken about 'Khaalsaa'. However, the GGS has very few lines. Surprisingly, one line in the GGS is authored by Bhagat Kabirji, much before Guru Naanak started Sikhism. This reconfirms our stand that Truth is only 'rediscovered' and not invented. A few lines which give a comprehensive definition of the state-of-mind of 'Khaalsaa' are: Indicating that He who is dyed with the hue of God's love is a Khaalsaa. Puuran jyot jage ghat meh, tab khaalas tahe na-khaalas jaanae. (Sarab Lohgranth; AK:291) Indicating that a [true]Khaalsaa prays continuously to the Indwelling Soul. He has undivided love for God. When He experiences all the power of the Soul, He can be called a [true]Khaalsaa. Therefore, a 'Khaalsaa' is devoted to God, liberated from the world and is immersed in the Name of God. This also indicates that his mind has no other thought, other than that of God. When such a situation exists, He will naturally keep away from ego, anger, lust, greed, delusion, criticism etc. Suddenly we realise how difficult it is to be a [true]Khaalsaa. As explained before, the state-of-mind of a [true]Khaalsaa is the same as that of a [true]Gursikh, Sant, Saadhu, Pandit, Brahmgiani and finally God. This is an important point. Consider the line: 'Khaalsaa mero roop hai khaas' (Sarab Lohgranth). Does this imply only a physical similarity between Guru Gobind Singhji and the Khaalsaa? If this is so, then no lady can ever hope to become a Khaalsaa. Obviously, this comparison is between the state-of-mind of Guru Gobind Singhji and another person. When I honestly compare my impure mind with the purest mind of my Tenth Guru, suddenly I realise that I am nowhere close to being a Khaalsaa. Further, if only a physical similarity was intended, then all the earlier Sikh Gurus and Bhagats such as Kabir, Tirlochan, Namdev etc. (who are revered in the Guru Granth Sahib) would not fit in the definition of Khaalsaa. But I am sure that, their state-of-mind, and not ours, is that of a [true]Khaalsaa. Congruence between a [true]Khaalsaa and God: 1. 'Prabh meh, mo meh, taas meh, ranchak naahan bhev' (Sarab Lohgranth; AK:293). This clearly brings out the congruence between God, Guru Gobind Singhji and the [true]Saint/ [true]Khaalsaa. Honestly, very few of us can claim this level of equality/ congruence. 2. We can compare this with lines of Slok M:IX, 56 (GGS:1429): 'Naam rahiyo, saadhu rahiyo, rahiyo gur gobind', implying the congruence between 'God, Naam, Saadhu and the Guru/ Preceptor'. This is possible because God manifests in His pure form as 'Naam, Saadhu and the Preceptor'. In this manifestation there is only God without combining with 'Maayaa' or the illusion creating force. 3. Guru Gobind Singhji sung the praise of 'Khaalsaa'. Since Guru Gobind Singhji was God-Incarnate, it is highly unlikely that, He would bow down to any normal mortal human-being. He would bow only to His equal. This implies that a [true]Khaalsaa is equivalent to God/ Guru Gobind Singhji. 4. It is likely that the 'Paanj piyaare' were already enlightened when they offered their head to Guru Gobind Singhji. The historic occasion only revealed their status. As per the GGS, and as explained before, a [true]Warrior is an enlightened person as follows: Implying that first be prepared to give up your life, if you desire to get God's blessings. Et maarag pair dhareejae, sir deejae kaan na keejae'. (GGS:1412; AK:301). Implying that in giving your life you are not doing a favour. If you really love God, be prepared to sacrifice your life. 5. Guru Gobind Singhji bowed to the 'Panj piyaare'. This is possible only if they were enlightened and were equivalent to God. But this does not mean that any five humans grouped together would have the same spiritual status as the 'Panj piyaare' selected by Guru Gobind Singhji. 6. Super-humans feats may confirm 'enlightenment': We can conclude that, apart from Sikh Gurus, the following may also have been enlightened, based on their super-human feats. Conclusions: 1. 'Khaalsaa' philosophy implies a completely pure mind. All qualities of the Soul are revealed. 2. The state-of-mind of a [true]Khaalsaa = [true]Sikh = [true]Jeevan-mukt = Enlightened man = God. 3. When viewed from our standards, a [true]Khaalsaa is a super-normal human. [url=http://www.sikhmarg.com/english/khalsa.html#Anchor-16.%20The%20K-3615]KHALSA[/url] [/QUOTE]
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