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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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Sikh Sikhi Sikhism
Singh Is King? Or Lowest Of The Low - How Should One Perceive Themselves Individually
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<blockquote data-quote="Original" data-source="post: 201415" data-attributes="member: 14400"><p>please enlighten me</p><p></p><p></p><p>Dear Chaz</p><p></p><p>You've taken the subject matter [singhking] completely out of context. May I suggest you go back to my initial response in the "thoughts of the moment" thread; when, what I said was directed towards "bullying". Following on from there, I gave you "my" version of the psychological importance of having a courageous disposition in one's outlook to life in general and not in particular. For example, stand against terrorism, bullying, injustice, oppression, etc. etc. In short, if our Gurus had a magic wand or your formula to hand then I'm sure they would've used that and not the sword. And although, time has elapsed considerably, the conditions remains pretty much the same if not worse. What worked for Gandhi didn't for Gobind.</p><p></p><p><strong>Please Note:</strong></p><p><strong></strong></p><p><strong>I welcome discussions, not arguments and that too, with a soft tone and an open mind. In my humble opinion, tunnel vision Sikhism is effective during nitnem, but not in cosmopolitan societies.</strong></p><p></p><p>The Singh King maxim mustn't be misconstrued to mean egotistical appetite but rather a "self-help" spiritual up lift. That is to say, an energetic action directed to better an individual in both physical and spiritual constitution. The spirit of Singh King within the meaning of self-help is the root of all genuine growth in the individual, and exhibited in the lives of many. It constitutes the true source of national vigour [Fauja] and strength. The solid foundations of Liberty and free will must rest upon individual character. Indeed, all experience serves to prove that the worth and strength of a social group [Sikh] depend far less upon the form of its institutions than upon the character of its members. It is the condition of the individual that constitutes the social group as a whole and civilisation is, but an improvement collectively. Unless the conditions of human life and character are radically improved, we are likely to see decay and distruction continue. It is and was from this perspective that I imported "courage" to illustrate a robustic stance in society for young Sikhs. You've taken the spiritual road, whereas, the discussion at hand was and still very much is to I instil virtue, namely, courage.</p><p></p><p>Courage is a virtue, but not on its own. It must work in conjunction with the others [wisdom], that is, when to fight spiritually and when to fight physically [Gandhi Gobind approach]. We're not all Chaz Singh Ji and never will be is a matter of fact, that's not to say, we mustn't try. Of course, as an ideal and an aim in life we endeavour for peaceful resolutions to life's lot of major problems, but sadly, human nature is such that it requires policing and regulation. </p><p></p><p>Humans by nature are capable of horrific cruelty, genocide, war, corruption and greed. Yet, they can also be caring, kind, fair and philanthropic - more so than any other species. What lies behind this dual nature ? Ek On Kar !</p><p></p><p>To get to that level of awareness and disposition takes time. I'm very pleased with your write ups on the softly softly Sikhism, just as I'm obliged to state the hardcore facts of everyday secenarios.</p></blockquote><p></p>
[QUOTE="Original, post: 201415, member: 14400"] please enlighten me Dear Chaz You've taken the subject matter [singhking] completely out of context. May I suggest you go back to my initial response in the "thoughts of the moment" thread; when, what I said was directed towards "bullying". Following on from there, I gave you "my" version of the psychological importance of having a courageous disposition in one's outlook to life in general and not in particular. For example, stand against terrorism, bullying, injustice, oppression, etc. etc. In short, if our Gurus had a magic wand or your formula to hand then I'm sure they would've used that and not the sword. And although, time has elapsed considerably, the conditions remains pretty much the same if not worse. What worked for Gandhi didn't for Gobind. [B]Please Note: I welcome discussions, not arguments and that too, with a soft tone and an open mind. In my humble opinion, tunnel vision Sikhism is effective during nitnem, but not in cosmopolitan societies.[/B] The Singh King maxim mustn't be misconstrued to mean egotistical appetite but rather a "self-help" spiritual up lift. That is to say, an energetic action directed to better an individual in both physical and spiritual constitution. The spirit of Singh King within the meaning of self-help is the root of all genuine growth in the individual, and exhibited in the lives of many. It constitutes the true source of national vigour [Fauja] and strength. The solid foundations of Liberty and free will must rest upon individual character. Indeed, all experience serves to prove that the worth and strength of a social group [Sikh] depend far less upon the form of its institutions than upon the character of its members. It is the condition of the individual that constitutes the social group as a whole and civilisation is, but an improvement collectively. Unless the conditions of human life and character are radically improved, we are likely to see decay and distruction continue. It is and was from this perspective that I imported "courage" to illustrate a robustic stance in society for young Sikhs. You've taken the spiritual road, whereas, the discussion at hand was and still very much is to I instil virtue, namely, courage. Courage is a virtue, but not on its own. It must work in conjunction with the others [wisdom], that is, when to fight spiritually and when to fight physically [Gandhi Gobind approach]. We're not all Chaz Singh Ji and never will be is a matter of fact, that's not to say, we mustn't try. Of course, as an ideal and an aim in life we endeavour for peaceful resolutions to life's lot of major problems, but sadly, human nature is such that it requires policing and regulation. Humans by nature are capable of horrific cruelty, genocide, war, corruption and greed. Yet, they can also be caring, kind, fair and philanthropic - more so than any other species. What lies behind this dual nature ? Ek On Kar ! To get to that level of awareness and disposition takes time. I'm very pleased with your write ups on the softly softly Sikhism, just as I'm obliged to state the hardcore facts of everyday secenarios. [/QUOTE]
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Singh Is King? Or Lowest Of The Low - How Should One Perceive Themselves Individually
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