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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="bade_ustaad" data-source="post: 85348" data-attributes="member: 5075"><p><span style="color: red">SINGH SOORMEIN</span> Chadde Shikaar, Makhi Gheri Wich Bazaar</p><p> Mari Nahi par Langdi Keeni, <span style="color: red">SINGH SOORMEIN</span> bahduri Kinni</p><p> </p><p> Killing defenceless animals is <span style="color: red">COWARDICE</span> and not Bravery. Killing another human in a battle is a different psychology and mindset, to killing defenceless animals as they do not strike back. How can killing animals for practice as suggested by some scholars be taken as an alternative to whom you will be facing in a battleground. In the battlefield ones opponent is equally intelligent and equipped as the other. This thought is absurd as used by some ignorant scholars. </p><p> </p><p> Such acts/thoughts constitute degradation of ones Consciousness. Mercilessness is a sure sign of demotion of life to the Vicious Animal Kingdom and a spiritually punishable act. It is well known that meat eating animals are merciless. They are under their Hukam to kill eat and sleep. According to gurbani …………. Feel free to join them. In the last moments of ones life when one dies with such a conscience/desire, he will take birth in the animal kingdom and be subjected to the same treatment. The choice is yours. Gurbani emphasizes this point time and again.</p><p> Killing is contrary to the teachings of Our Gurus. Raise your consciousness and awareness if you can.</p><p> </p><p> Ritual Slaughter is forbidden as God needs not appeasing as the killer and being killed are one and the same. Ritual slaughter is forbidden by our Gurus, because such acts are undertaken in the pretence to appease God. Jhatka on the other hand and on the same lines is to appease oneself. How can one method of killing be acceptable and other not. </p><p> </p><p> Islam flourished among the Nomads in the Middle East. Each tribe followed the rituals of their own tribe to kill animals. Islam, in order to unify the system under one umbrella devised this tactic and enforced their view that all killings will be done only in the name of Allah.</p><p> </p><p> Hindus on the other hand were more conscious. The sacred text they recite implies to the fact that “O Lord we are fully aware of what we are doing and we take full responsibility for our actions. We stand fully accountable for our acts. In the future should this animal need our sacrifice we will willingly oblige”. This is an indication of a higher state of consciousness. Incidentally, Hindu way of sacrifice is Jhatka. </p><p> </p><p> It appears that those illiterate nomads were either too smart or too dumb to follow their Prophet. In either case they were unified on one stance. Comparatively Sikhs of today are too dumb to understand their Gurus message. Guru tells them “Do not eat Halaal” as it is done to appease god. Instead of understanding Gurus reasoning they dig an alternative path. <span style="color: red">You kill to satisfy your own urges, it is your own Karmas. As you sow, so shall you reap is the message of our Gurus. Do not be misled. Do not let anyone fool you. Bear in mind that the promoters of such acts are themselves vegetarians and are digging a deep pit for others. They preach different to what they themselves practice. They are Demons is Disguise. They are your worst enemies.</span></p><p> </p><p> Plants too have a life but carries a lesser punishment and is compensated by Naam Simran. The example of the sugarcane is to show the <strong>simple minded</strong> that even if you are as humble and sweet as a sugarcane in your actions and karmas, because you have not done Naam Simran. Like the sugarcane you will still be subjected to the fate similar to that of the sugarcane. Some simple minded scholars take the literal sense. Guru is emphasizing here the importance of Naam Simran and using the context of humbleness and sweetness of the sugarcane. Some ignorant due to their agyaanta use it to demonstrate the plight of the plant in comparison to killing of animals. </p><p> </p><p> We are all humans and yet we are different. This is due to the level of our Consciousness. Those with elevated consciousness become Bhagats, Sadhus and Saints and leave this realm. Others will bounce up and down like a yoyo hopping up and down in lower lives and consciousness. </p><p> </p><p> Bhagat Sadhna, who ran a family business of a butchery gave up his business in the pursuit of Naam. The effect of Naam Simran is such that Sadhna from being a Butcher, after being made to realise that his actions were incorrect he became a Bhagat and is honoured in SGGS. I wonder why Naam Simran has no effect on those so called Sikhs that seem to promote / mislead others into a ditch.</p></blockquote><p></p>
[QUOTE="bade_ustaad, post: 85348, member: 5075"] [COLOR=red]SINGH SOORMEIN[/COLOR] Chadde Shikaar, Makhi Gheri Wich Bazaar Mari Nahi par Langdi Keeni, [COLOR=red]SINGH SOORMEIN[/COLOR] bahduri Kinni Killing defenceless animals is [COLOR=red]COWARDICE[/COLOR] and not Bravery. Killing another human in a battle is a different psychology and mindset, to killing defenceless animals as they do not strike back. How can killing animals for practice as suggested by some scholars be taken as an alternative to whom you will be facing in a battleground. In the battlefield ones opponent is equally intelligent and equipped as the other. This thought is absurd as used by some ignorant scholars. Such acts/thoughts constitute degradation of ones Consciousness. Mercilessness is a sure sign of demotion of life to the Vicious Animal Kingdom and a spiritually punishable act. It is well known that meat eating animals are merciless. They are under their Hukam to kill eat and sleep. According to gurbani …………. Feel free to join them. In the last moments of ones life when one dies with such a conscience/desire, he will take birth in the animal kingdom and be subjected to the same treatment. The choice is yours. Gurbani emphasizes this point time and again. Killing is contrary to the teachings of Our Gurus. Raise your consciousness and awareness if you can. Ritual Slaughter is forbidden as God needs not appeasing as the killer and being killed are one and the same. Ritual slaughter is forbidden by our Gurus, because such acts are undertaken in the pretence to appease God. Jhatka on the other hand and on the same lines is to appease oneself. How can one method of killing be acceptable and other not. Islam flourished among the Nomads in the Middle East. Each tribe followed the rituals of their own tribe to kill animals. Islam, in order to unify the system under one umbrella devised this tactic and enforced their view that all killings will be done only in the name of Allah. Hindus on the other hand were more conscious. The sacred text they recite implies to the fact that “O Lord we are fully aware of what we are doing and we take full responsibility for our actions. We stand fully accountable for our acts. In the future should this animal need our sacrifice we will willingly oblige”. This is an indication of a higher state of consciousness. Incidentally, Hindu way of sacrifice is Jhatka. It appears that those illiterate nomads were either too smart or too dumb to follow their Prophet. In either case they were unified on one stance. Comparatively Sikhs of today are too dumb to understand their Gurus message. Guru tells them “Do not eat Halaal” as it is done to appease god. Instead of understanding Gurus reasoning they dig an alternative path. [COLOR=red]You kill to satisfy your own urges, it is your own Karmas. As you sow, so shall you reap is the message of our Gurus. Do not be misled. Do not let anyone fool you. Bear in mind that the promoters of such acts are themselves vegetarians and are digging a deep pit for others. They preach different to what they themselves practice. They are Demons is Disguise. They are your worst enemies.[/COLOR] Plants too have a life but carries a lesser punishment and is compensated by Naam Simran. The example of the sugarcane is to show the [B]simple minded[/B] that even if you are as humble and sweet as a sugarcane in your actions and karmas, because you have not done Naam Simran. Like the sugarcane you will still be subjected to the fate similar to that of the sugarcane. Some simple minded scholars take the literal sense. Guru is emphasizing here the importance of Naam Simran and using the context of humbleness and sweetness of the sugarcane. Some ignorant due to their agyaanta use it to demonstrate the plight of the plant in comparison to killing of animals. We are all humans and yet we are different. This is due to the level of our Consciousness. Those with elevated consciousness become Bhagats, Sadhus and Saints and leave this realm. Others will bounce up and down like a yoyo hopping up and down in lower lives and consciousness. Bhagat Sadhna, who ran a family business of a butchery gave up his business in the pursuit of Naam. The effect of Naam Simran is such that Sadhna from being a Butcher, after being made to realise that his actions were incorrect he became a Bhagat and is honoured in SGGS. I wonder why Naam Simran has no effect on those so called Sikhs that seem to promote / mislead others into a ditch. [/QUOTE]
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