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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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KRODH - Anger In Sikhism !
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<blockquote data-quote="Astroboy" data-source="post: 60671" data-attributes="member: 4990"><p><span style="font-size: 12px"><span style="font-family: 'Times'"><strong>KAM</strong> (<strong>L. M. Joshi</strong>) (Skt. <em>kama</em>), meaning desire, longing, concupiscence, sensuality or lasciviousness, is counted among the five cardinal sins or sinful propensities. In common usage, the term stands for passion for sexual pleasure and it is in this sense that it is considered an evil in Sikhism. In Brahmanical literature <em>kam</em> is not always disdained. Kam as Kamadeva is a god in the Hindu pantheon comparable to Eros of Greek mythology and Cupid of the Romans, and is as such not contradictory to spiritual life. <em>Kam</em> (gratification of desire) is in Hinduism one of the four objectives (<em>purusarthas</em>) of human life, the other three being <em>artha</em> (acquirement of wealth), <em>dharma</em> (discharge of duty), and <em>moksa</em> (final emancipation). Jainism and Buddhism, which arose as protest movements against Brahmanical ritualism and superstition, however looked upon <em>kam</em> with horror. For <em>munis</em> and <em>sramanas</em> of Jainism and Buddhism and for <em>yogis</em> of the Sankhya school, <em>kam</em> was to be deliberately suppressed to achieve ultimate release. As a result, they preached celibacy and asceticism.</span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">The Gurus rejected Brahmanical superstition as well as self-mortifying austerities. Yet they recognized the four <em>purusarthas</em>, referred to in <em>gurbani</em> as <em>char padaraths</em> or the four human pursuits. However, in Sikhism <em>kam</em> is not unrestricted gratification of carnal desires, but an impulse which needs to be kept under check like other impulses and passions. Unrestrained propensity towards <em>kam</em>, especially sexual relationship outside the marital bond, is condemned in the strongest terms in Sikh codes of conduct as well as in the Scripture. It is a destructive evil and a deadly sin. To quote Guru Arjan, Nanak V: “O Kam, thou landest people in hell and makest them wander through many births, enticest all minds, swayest all the three worlds and undoest one's meditation, austerities and restraint. The pleasure is ephemeral and thou afflictest high and low alike " (GG, 1358). Guru Tegh Bahadur, Nanak IX, says: "In the sinning heart reigns <em>kam</em> and the fickle mind breaks out of control. <em>Kam</em> casts its noose even upon <em>yogis</em>, <em>jangams</em> and <em>sannyasis</em>. Only those imbued with God's Name (fall not a prey to it) and are able to go across the ocean of existence" (GG, 1186). Bhai Gurdas describes an ideal Sikh as one who is loyal to his wife and "regards all other women as mothers, sisters and daughters" (Varan, XXIX. 11). Guru Gobind Singh also said: "Love your own wedded wife ever so more, but do not go to another woman's bed even in a dream." Sikh codes of conduct strictly prohibit extramarital relations.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'">While prescribing self-control and restraint and not total annihilation of <em>kam</em>, the Gurus suggested two ways of channelizing and sublimating it. On the one hand, they pronounced <em>grihastha</em> or married life to be the ideal one, and, on the other laid down love of God and absorption in His Name as the essential principle of spiritual discipline. Says Guru Gobind Singh, "Hear ye all, I proclaim here the truth: only they who love God find Him." The image of a devotee most common in Sikh Scripture is one of a wife deeply in love with her <em>kant</em> or husband presently separated from him, and waiting, craving, praying for a reunion with him. Such fervent devotion cannot but bridle the wayward passion in man. According to Guru Arjan, a person who has cultivated the love of the Lord’s feet would desire neither kingship, nor worldly power, nor even <em>mukti</em> or liberation (GG 534). </span></span></p><p style="text-align: center"><p style="text-align: center"><span style="font-family: 'Times'"><span style="font-size: 12px">BIBLIOGRAPHY</span></span></p> </p><p><span style="font-family: 'Times'"><span style="font-size: 12px">1. <em>Sabadarth Sri Guru Granth Sahib</em>. Amritsar, 1964</span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">2. Sher Singh, <em>The Philosophy of Sikhism</em>. Lahore, 1944</span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">3. <em>Avtar Singh, Ethics of the Sikhs</em>. Patiala, 1970</span></span></p></blockquote><p></p>
[QUOTE="Astroboy, post: 60671, member: 4990"] [SIZE=3][FONT=Times][B]KAM[/B] ([B]L. M. Joshi[/B]) (Skt. [I]kama[/I]), meaning desire, longing, concupiscence, sensuality or lasciviousness, is counted among the five cardinal sins or sinful propensities. In common usage, the term stands for passion for sexual pleasure and it is in this sense that it is considered an evil in Sikhism. In Brahmanical literature [I]kam[/I] is not always disdained. Kam as Kamadeva is a god in the Hindu pantheon comparable to Eros of Greek mythology and Cupid of the Romans, and is as such not contradictory to spiritual life. [I]Kam[/I] (gratification of desire) is in Hinduism one of the four objectives ([I]purusarthas[/I]) of human life, the other three being [I]artha[/I] (acquirement of wealth), [I]dharma[/I] (discharge of duty), and [I]moksa[/I] (final emancipation). Jainism and Buddhism, which arose as protest movements against Brahmanical ritualism and superstition, however looked upon [I]kam[/I] with horror. For [I]munis[/I] and [I]sramanas[/I] of Jainism and Buddhism and for [I]yogis[/I] of the Sankhya school, [I]kam[/I] was to be deliberately suppressed to achieve ultimate release. As a result, they preached celibacy and asceticism.[/FONT][/SIZE] [FONT=Times][SIZE=3]The Gurus rejected Brahmanical superstition as well as self-mortifying austerities. Yet they recognized the four [I]purusarthas[/I], referred to in [I]gurbani[/I] as [I]char padaraths[/I] or the four human pursuits. However, in Sikhism [I]kam[/I] is not unrestricted gratification of carnal desires, but an impulse which needs to be kept under check like other impulses and passions. Unrestrained propensity towards [I]kam[/I], especially sexual relationship outside the marital bond, is condemned in the strongest terms in Sikh codes of conduct as well as in the Scripture. It is a destructive evil and a deadly sin. To quote Guru Arjan, Nanak V: “O Kam, thou landest people in hell and makest them wander through many births, enticest all minds, swayest all the three worlds and undoest one's meditation, austerities and restraint. The pleasure is ephemeral and thou afflictest high and low alike " (GG, 1358). Guru Tegh Bahadur, Nanak IX, says: "In the sinning heart reigns [I]kam[/I] and the fickle mind breaks out of control. [I]Kam[/I] casts its noose even upon [I]yogis[/I], [I]jangams[/I] and [I]sannyasis[/I]. Only those imbued with God's Name (fall not a prey to it) and are able to go across the ocean of existence" (GG, 1186). Bhai Gurdas describes an ideal Sikh as one who is loyal to his wife and "regards all other women as mothers, sisters and daughters" (Varan, XXIX. 11). Guru Gobind Singh also said: "Love your own wedded wife ever so more, but do not go to another woman's bed even in a dream." Sikh codes of conduct strictly prohibit extramarital relations.[/SIZE][/FONT] [SIZE=3][FONT=Times]While prescribing self-control and restraint and not total annihilation of [I]kam[/I], the Gurus suggested two ways of channelizing and sublimating it. On the one hand, they pronounced [I]grihastha[/I] or married life to be the ideal one, and, on the other laid down love of God and absorption in His Name as the essential principle of spiritual discipline. Says Guru Gobind Singh, "Hear ye all, I proclaim here the truth: only they who love God find Him." The image of a devotee most common in Sikh Scripture is one of a wife deeply in love with her [I]kant[/I] or husband presently separated from him, and waiting, craving, praying for a reunion with him. Such fervent devotion cannot but bridle the wayward passion in man. According to Guru Arjan, a person who has cultivated the love of the Lord’s feet would desire neither kingship, nor worldly power, nor even [I]mukti[/I] or liberation (GG 534). [/FONT][/SIZE] [CENTER][CENTER][FONT=Times][SIZE=3]BIBLIOGRAPHY[/SIZE][/FONT][/CENTER][/CENTER] [FONT=Times][SIZE=3]1. [I]Sabadarth Sri Guru Granth Sahib[/I]. Amritsar, 1964[/SIZE][/FONT] [FONT=Times][SIZE=3]2. Sher Singh, [I]The Philosophy of Sikhism[/I]. Lahore, 1944[/SIZE][/FONT] [FONT=Times][SIZE=3]3. [I]Avtar Singh, Ethics of the Sikhs[/I]. Patiala, 1970[/SIZE][/FONT] [/QUOTE]
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