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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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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: 201425" data-attributes="member: 14400"><p>Dear Chaz</p><p></p><p>First n foremost - no love lost ! I'm cool as a cucumber 24/7. But for the sake of the discussion [courage], let me say as follows:</p><p></p><p><strong><u>Statement</u></strong></p><p></p><p>Part of me understands this [physical, below] and I don’t word weave it [true self-defence] to accommodate personal disposition, but rather as an academic exercise, rise above flowery words to understand the times and the conditions under which Sikhism was born. From a historical perspective the need to educate the young to understand the significance and the rationale behind the creation of Khalsa is paramount, without camouflaging to make it compatible with personal lifestyle. <strong>Courage</strong> is and always will be part and parcel of an “evolutionary” trait inherent within the human genome albeit diversified in its many manifestations.</p><p></p><p><strong><u>Physical</u></strong></p><p></p><p>After the martyrdom of his father, while the ceremonial rites were being performed, Guru HarGobind Ji asked Baba Buddha to adorn him with a sword rather than the Seli [topi] of Guru Nanak Dev Ji, which had been used previously by the earlier Gurus. Guru HarGobind Ji then put on two swords; one on his left side and the other on his right. He named one "Miri” representing temporal power, and the other "Piri” representing Spiritual Power; one to smite the oppressor and the other to protect the innocent.</p><p></p><p>Given Hargobind was the 6th Nanak, your irrational stance is unfounded. That is not to say, it’s unnatural, to the contrary infact, humans have a tendency to be irrational at times, which is called “confirmation bias” [mind’s tendency to pick and choose information to support preconceptions, while ignoring a wealth of evidence to the contrary].</p><p></p><p>I'll rest my case with the ordinary strands of life and let us move forward with the extra-ordinary, in particular, spiritual - over to you !</p><p></p><p><span style="font-size: 22px"><strong><u>Spiritual</u> </strong>[for you]</span></p><p></p><p>"Gauthma Buddha in his infinite wisdom, once sat to deliver his discourse to his followers and without uttering a single word, raised a flower, which he held in his hand. He held it for a “moment” and then he got up and left. Only one among the thousands that had gathered to hear his discourse understood the profound hidden meaning of his gesture. On realising it, this one individual was enlightened.</p><p></p><p>Buddha was teaching that all we have is “this moment”. In this moment everything is perfect. This illustration was to show there are no creations of the mind, no problems-just awareness of this flower in the stillness of the mind. Outside the moment, life is suffering".</p><p></p><p>Resonates with what you say hey Chaz and I agree with you wholly solely.</p><p></p><p>Good luck with your discipline - you'll enjoy the meditation more than the physical exertion, I guess !</p><p></p><p>Sincere blessings</p></blockquote><p></p>
[QUOTE="Original, post: 201425, member: 14400"] Dear Chaz First n foremost - no love lost ! I'm cool as a cucumber 24/7. But for the sake of the discussion [courage], let me say as follows: [B][U]Statement[/U][/B] Part of me understands this [physical, below] and I don’t word weave it [true self-defence] to accommodate personal disposition, but rather as an academic exercise, rise above flowery words to understand the times and the conditions under which Sikhism was born. From a historical perspective the need to educate the young to understand the significance and the rationale behind the creation of Khalsa is paramount, without camouflaging to make it compatible with personal lifestyle. [B]Courage[/B] is and always will be part and parcel of an “evolutionary” trait inherent within the human genome albeit diversified in its many manifestations. [B][U]Physical[/U][/B] After the martyrdom of his father, while the ceremonial rites were being performed, Guru HarGobind Ji asked Baba Buddha to adorn him with a sword rather than the Seli [topi] of Guru Nanak Dev Ji, which had been used previously by the earlier Gurus. Guru HarGobind Ji then put on two swords; one on his left side and the other on his right. He named one "Miri” representing temporal power, and the other "Piri” representing Spiritual Power; one to smite the oppressor and the other to protect the innocent. Given Hargobind was the 6th Nanak, your irrational stance is unfounded. That is not to say, it’s unnatural, to the contrary infact, humans have a tendency to be irrational at times, which is called “confirmation bias” [mind’s tendency to pick and choose information to support preconceptions, while ignoring a wealth of evidence to the contrary]. I'll rest my case with the ordinary strands of life and let us move forward with the extra-ordinary, in particular, spiritual - over to you ! [SIZE=6][B][U]Spiritual[/U] [/B][for you][/SIZE] "Gauthma Buddha in his infinite wisdom, once sat to deliver his discourse to his followers and without uttering a single word, raised a flower, which he held in his hand. He held it for a “moment” and then he got up and left. Only one among the thousands that had gathered to hear his discourse understood the profound hidden meaning of his gesture. On realising it, this one individual was enlightened. Buddha was teaching that all we have is “this moment”. In this moment everything is perfect. This illustration was to show there are no creations of the mind, no problems-just awareness of this flower in the stillness of the mind. Outside the moment, life is suffering". Resonates with what you say hey Chaz and I agree with you wholly solely. Good luck with your discipline - you'll enjoy the meditation more than the physical exertion, I guess ! Sincere blessings [/QUOTE]
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Singh Is King? Or Lowest Of The Low - How Should One Perceive Themselves Individually
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