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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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Discussions
Hard Talk
Significance Of Kesh (Kaes)
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<blockquote data-quote="japjisahib04" data-source="post: 126193" data-attributes="member: 971"><p>Sir, the SGGS is ridiculing the practice of converting God gifted beautiful hair into stink and also removing and throwing His Gift in the dust bin as a means of merger with Him. Jain way of removing hair by hand is also stink. Gurbani tells us ik jaini ujad paey dhuru khavaeya SGGS 1285.7</p><p> </p><p><strong>Does "truth" requires any protection? Do the five Ks represent those who comprehend and submit to truth and practice it in their daily lives without any regard for profit or loss, pleasure or pain, praise or insult, or merely protect the truth without knowing and understanding it? </strong></p></blockquote><p>Yes treasure of baani requires protection. Flying of Nishan Sahib at a place signifies presence of Guru Granth Sahib. It stays up all the time as opposed to flag of a nation or state which comes down at the sunset. The Nishan Sahib is never flown at half mast either. The devotees or lover of truth make a parikarma of the Nishan Sahib alongwith the Guru Granth Sahib as a mark of reverence - a committment towards acceptance of TRUTH and protection of our 'peu dadeh da khaazana' treasure of baani. This further establishes in order to live with honor and protect treasure of baani where there is bhakti there must be shakti too. When Guru Arjan Dev was in captivity and under the cruelest torture, the only solution revealed to him was to metaphorephose the community into a determined and dedicated force. His last message to his son Hargobind was to 'sit fully armed on the throne and maintain an army to the best of his ability.' In the succesion ceremony, Guru Hargobind was adored with two swords. Then Guru declared that two swords signified Miri and Piri, Shakti and Bhakti, Teg and Deg. One symbolized temporal power, the other spiritual power, one to smite the oppressor, the other to protect the innocent. Thus in Guru Ghar the mundate and spiritual power stood mingled. Thus if you are not safe how could you maiantain your dignity and or achieve gian. </p><p> </p><p><strong>Is it the power of "Gyan" that guides us through turbulence, just like a "Kamal" which remains above water weather the water is clear or murky, or the 5ks? Could "Gyan" be achieved without 5ks or a person can be a Gyani without 5ks? Does 5ks require any pursuit like "Gyan" does? </strong>[/QUOTE] </p><p>answer issame as above.</p><p>[/QUOTE]</p>
[QUOTE="japjisahib04, post: 126193, member: 971"] Sir, the SGGS is ridiculing the practice of converting God gifted beautiful hair into stink and also removing and throwing His Gift in the dust bin as a means of merger with Him. Jain way of removing hair by hand is also stink. Gurbani tells us ik jaini ujad paey dhuru khavaeya SGGS 1285.7 [B]Does "truth" requires any protection? Do the five Ks represent those who comprehend and submit to truth and practice it in their daily lives without any regard for profit or loss, pleasure or pain, praise or insult, or merely protect the truth without knowing and understanding it? [/B] [/quote] Yes treasure of baani requires protection. Flying of Nishan Sahib at a place signifies presence of Guru Granth Sahib. It stays up all the time as opposed to flag of a nation or state which comes down at the sunset. The Nishan Sahib is never flown at half mast either. The devotees or lover of truth make a parikarma of the Nishan Sahib alongwith the Guru Granth Sahib as a mark of reverence - a committment towards acceptance of TRUTH and protection of our 'peu dadeh da khaazana' treasure of baani. This further establishes in order to live with honor and protect treasure of baani where there is bhakti there must be shakti too. When Guru Arjan Dev was in captivity and under the cruelest torture, the only solution revealed to him was to metaphorephose the community into a determined and dedicated force. His last message to his son Hargobind was to 'sit fully armed on the throne and maintain an army to the best of his ability.' In the succesion ceremony, Guru Hargobind was adored with two swords. Then Guru declared that two swords signified Miri and Piri, Shakti and Bhakti, Teg and Deg. One symbolized temporal power, the other spiritual power, one to smite the oppressor, the other to protect the innocent. Thus in Guru Ghar the mundate and spiritual power stood mingled. Thus if you are not safe how could you maiantain your dignity and or achieve gian. [B]Is it the power of "Gyan" that guides us through turbulence, just like a "Kamal" which remains above water weather the water is clear or murky, or the 5ks? Could "Gyan" be achieved without 5ks or a person can be a Gyani without 5ks? Does 5ks require any pursuit like "Gyan" does? [/B][/QUOTE] answer issame as above. [/QUOTE]
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Hard Talk
Significance Of Kesh (Kaes)
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