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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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Keshki Or Kesh
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<blockquote data-quote="Jugraj Singh" data-source="post: 3137" data-attributes="member: 442"><p>This is what I said,</p><p></p><p>>>>>This is because in the muslim history and infact not just in muslim culture but in cultures all over the world hair and dastaar were and still are considered a sign of respect and honor.</p><p>>>>></p><p></p><p>What is so confusing about this? I said they give it importance and they do. ARe you actually going to argue the point that there are others in the world besides Sikhs who think that dastaar and kesh are important. Many hindu sects shave off their heads but at one time in their history it was an insult to have your hair cut off. It was considered worse then death. Besides muslims acknowledge the bible as a holy book and within the bible is the story of Samson. If you aren't familiar with it go look it up. I hope this particular issue has been cleared for you.</p><p></p><p>You said,</p><p></p><p>>>></p><p>Does keeping natural form for a muslim is keeping unshorn hair? .</p><p>>>></p><p></p><p>The natural form is the same for all humans beings. It is with kesh intact on the body. Guru sahib is telling them to keep their natural form regardless of what the kuran might have to say. he is giving them a direct hukam.</p><p></p><p>You also said,</p><p></p><p>>>>The verse given in the article has nothing to do with Kesh or Keshki and twice you have based your argument on the same verse to emphasize your point of Keshki as Kakaar. In fact the Verse says something totally different and its meanings have been twisted to justify the article.</p><p>>>>></p><p></p><p>You are right in that I have given the pankti twice and I've failed to make my point clear. Due to this debate I was forced to do research on the pankti. I have come to a few conclusions: </p><p></p><p>Before I understood the pankti as associating dastaar with honor and integrity and thereby was using it to refute your point about dastaar being associated with SARDARI.</p><p></p><p>Now however as I understand it more I must say that the pankti does infact say to wear a dastaar.</p><p></p><p>This is my reasoning. The word Soorat is different from Surat. </p><p></p><p>According to gurbani viakaran the word Surat means consciousness and it is always seen with an aunkad. On the other hand the word Soorat has a dulaunkad. Nowhere in the rest of the Guru Granth Sahib jee is the meaning understood to be counsciouness where the word has dulaunkad. Therefore the word can not mean consciousness but instead means form. Gurbani is consistent. </p><p></p><p>Guru sahib in his updesh to muslims is clearly giving them 3 hukams in that pankti.</p><p></p><p>1) Purify what is impure, and let the Lord's Presence be your religious tradition.</p><p></p><p>2) Guru sahib then says that ," Sabat Soorat" meaning "natural form" as I established earlier. </p><p></p><p>3) Dastaar Sira. Guru sahib is clearly giving 3 hukams. </p><p></p><p>The last point is established by Gurbani viakran (grammar) and I was not aware of it before today. </p><p> </p><p>Although culturally muslims give importance to the turban, as i mentioned earlier, it is not mandatory according to Islam. It is a cultural thing. </p><p></p><p>Guru sahib is clearly telling them to maintain SAbat Soorat and also a dastaar. Meaning that he is giving them hukam of dastaar.</p><p></p><p>I hope this clears any confusion.</p><p></p><p>I am learning a lot.</p><p></p><p>However this only proves that Guru Sahib gave hukam of dastaar and not that keski is an actual kakkar.</p><p></p><p>To prove that keski is a kakkar I refer you back to Bh. Manmohan Singh's article and ask you to refute any points that he has made and prove him wrong in his assessment.</p><p>Having dealt with the issue of the gurbani pankti.</p><p></p><p>>>></p><p>The bottom line is that the verse from SGGS that is in the article supposedly written by Bhai Manmohan Singh ji has no connection with keshki or Kakaar. The author without reading and understanding the whole verse picked a couple of lines to promote his own agenda.</p><p>>>></p><p></p><p>Well i hope that the new information on the pankti clears up any confusion.</p><p></p><p>What agenda? Equality for men and women? Keeping our unique lifestyle? Yeah sounds like something the RSS would promote, definitely a hidden agenda. I mean asking women to follow guru's hukams ... the nerve of some people.</p><p></p><p>>>>></p><p>If you have any solid proof about Keshki as Kakaar, please do not hesitate to enlighten us with it.</p><p>>>>></p><p></p><p>you have still the refute any of the points made by Bhai ManMohan Singh. Besides just because it is someone's opinion doesn't mean it's not right.</p><p></p><p>A lot of Sikhi rehit can not be explicitly seen in the Guru Granth Sahib. it is my firm belief that it's their but we are not at the level to see it. </p><p></p><p>Let me ask you this? Do you do jap sahib and chaupai sahib paath? It doesn't say anywhere in the guru granth sahib to do so... infact the guru granth sahib doesn't even contain dasam pita's bani.</p><p></p><p>If keski is not a kakkar then is it okay for Sikh men to walk around witout covering their heads. ARe we merely following culture by wearing turbans. Get real. The pankti "sabat soorat dastar sira" proves clearly that guru sahib considered the dastaar a must.</p><p></p><p>you have been stuck on a few points and have completely ignored the rest of the article by Bhai ManMohan Singh. Why is this? I would like ur opinion on the rest of it ... it will force me to do more research.</p></blockquote><p></p>
[QUOTE="Jugraj Singh, post: 3137, member: 442"] This is what I said, >>>>This is because in the muslim history and infact not just in muslim culture but in cultures all over the world hair and dastaar were and still are considered a sign of respect and honor. >>>> What is so confusing about this? I said they give it importance and they do. ARe you actually going to argue the point that there are others in the world besides Sikhs who think that dastaar and kesh are important. Many hindu sects shave off their heads but at one time in their history it was an insult to have your hair cut off. It was considered worse then death. Besides muslims acknowledge the bible as a holy book and within the bible is the story of Samson. If you aren't familiar with it go look it up. I hope this particular issue has been cleared for you. You said, >>> Does keeping natural form for a muslim is keeping unshorn hair? . >>> The natural form is the same for all humans beings. It is with kesh intact on the body. Guru sahib is telling them to keep their natural form regardless of what the kuran might have to say. he is giving them a direct hukam. You also said, >>>The verse given in the article has nothing to do with Kesh or Keshki and twice you have based your argument on the same verse to emphasize your point of Keshki as Kakaar. In fact the Verse says something totally different and its meanings have been twisted to justify the article. >>>> You are right in that I have given the pankti twice and I've failed to make my point clear. Due to this debate I was forced to do research on the pankti. I have come to a few conclusions: Before I understood the pankti as associating dastaar with honor and integrity and thereby was using it to refute your point about dastaar being associated with SARDARI. Now however as I understand it more I must say that the pankti does infact say to wear a dastaar. This is my reasoning. The word Soorat is different from Surat. According to gurbani viakaran the word Surat means consciousness and it is always seen with an aunkad. On the other hand the word Soorat has a dulaunkad. Nowhere in the rest of the Guru Granth Sahib jee is the meaning understood to be counsciouness where the word has dulaunkad. Therefore the word can not mean consciousness but instead means form. Gurbani is consistent. Guru sahib in his updesh to muslims is clearly giving them 3 hukams in that pankti. 1) Purify what is impure, and let the Lord's Presence be your religious tradition. 2) Guru sahib then says that ," Sabat Soorat" meaning "natural form" as I established earlier. 3) Dastaar Sira. Guru sahib is clearly giving 3 hukams. The last point is established by Gurbani viakran (grammar) and I was not aware of it before today. Although culturally muslims give importance to the turban, as i mentioned earlier, it is not mandatory according to Islam. It is a cultural thing. Guru sahib is clearly telling them to maintain SAbat Soorat and also a dastaar. Meaning that he is giving them hukam of dastaar. I hope this clears any confusion. I am learning a lot. However this only proves that Guru Sahib gave hukam of dastaar and not that keski is an actual kakkar. To prove that keski is a kakkar I refer you back to Bh. Manmohan Singh's article and ask you to refute any points that he has made and prove him wrong in his assessment. Having dealt with the issue of the gurbani pankti. >>> The bottom line is that the verse from SGGS that is in the article supposedly written by Bhai Manmohan Singh ji has no connection with keshki or Kakaar. The author without reading and understanding the whole verse picked a couple of lines to promote his own agenda. >>> Well i hope that the new information on the pankti clears up any confusion. What agenda? Equality for men and women? Keeping our unique lifestyle? Yeah sounds like something the RSS would promote, definitely a hidden agenda. I mean asking women to follow guru's hukams ... the nerve of some people. >>>> If you have any solid proof about Keshki as Kakaar, please do not hesitate to enlighten us with it. >>>> you have still the refute any of the points made by Bhai ManMohan Singh. Besides just because it is someone's opinion doesn't mean it's not right. A lot of Sikhi rehit can not be explicitly seen in the Guru Granth Sahib. it is my firm belief that it's their but we are not at the level to see it. Let me ask you this? Do you do jap sahib and chaupai sahib paath? It doesn't say anywhere in the guru granth sahib to do so... infact the guru granth sahib doesn't even contain dasam pita's bani. If keski is not a kakkar then is it okay for Sikh men to walk around witout covering their heads. ARe we merely following culture by wearing turbans. Get real. The pankti "sabat soorat dastar sira" proves clearly that guru sahib considered the dastaar a must. you have been stuck on a few points and have completely ignored the rest of the article by Bhai ManMohan Singh. Why is this? I would like ur opinion on the rest of it ... it will force me to do more research. [/QUOTE]
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