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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
Sikh Sikhi Sikhism
The 5 "k's" And Salvation - To Have Or Not To Have
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<blockquote data-quote="sukhsingh" data-source="post: 214424" data-attributes="member: 18368"><p>Paji</p><p></p><p>It is a absolute pleasure to have read your very considered response.. I think we probably share very many of the same views and the semantics and nuances of our conversation offer the space to progress for me at least a opportunity to challenge my thoughts, interpretations and understandings..</p><p></p><p>Just to clarify I don't have a problem with people wearing a full sized kirpan, and on a esoteric level believe in the wearing one..</p><p></p><p>Where I think my thoughts possibly diverge from yours are that I think or perhaps perceive that the attractiveness amongst some of 'us' with the martial traditions, overstates the respect of the kirpan..ie.. To wield a sword are we disciplined and responsible enough to carry such a divine article..</p><p></p><p>Here is a clumsy anecdote, When I was growing up I remember my cousins and 'sikh' boys wearing a kara who would buy the biggest kara possible because it was a useful tool in a tear up down the pub..</p><p></p><p>Ironically I was the only person within my family who had Kesh and being the youngest whilst I was enthralled by the machismo I found it hard to resolve the shallowness of it.. Ultimately my respect for the articles of faith and my respect for them led me to stop wearing them.. I to this day don't wear a kara and at the age of 14 had my kes cut.. Which on many levels still greatly troubles me.. I had to ask myself "am I brave enough to stand up to injustice without a sword in my hand" am I wearing these artifacts because they empower me and make me feel better offer me a sense of belonging ?</p><p></p><p> For me there are levels to this, before carrying a sword is one able to carry a Rabab, does one reject castism, Vandh shako? Righteousness is what differentiates between a sword and a kirpan.. </p><p></p><p>I am also sure that wearing the articles of faith and not respecting the ideals or principles would not be 'SATT'.. </p><p></p><p>Guru gobind singh ji on vaisakhi asked for the 'sis'! He tested a commitment, the five who moved forward and offered their heads in a sense already achieved mukti, for they despite the rumblings in the Sangat believed at that moment, their consciousness at that moment demanded a expression and demonstration of truth.. Ie. Are you in this crowd because it is popular, empowering or do you really believe this is your guru, do you really believe..</p><p></p><p>Carrying a full sized kirpan for me is a red herring.. Anyone can do it and justify it by saying I want to uphold dharma.. But it for me at least runs a lot deeper than that.. In my opinion in the khalsa tradition the sword is neither for self preservation nor for decoration. It is about integrity and intent, if as bhai mani singh, cut limb for limb, stripped of the five kakkars physically one can still be fearless, a soldier of truth then your very being is the sword and you become the very embodiment of the kirpan.. Many singhs these days are happy to wear guru bestowed bana rage against the injustice of not being able to carry a full sized kirpan but do not have the selflessness to stand against injustice with those who they disagree with, homosexual people, black, Muslim, women etc.. For me I think before we rage against the system discriminating against us for being unable to wear a full sized shastar we should ask ourselves why is that even relevant</p></blockquote><p></p>
[QUOTE="sukhsingh, post: 214424, member: 18368"] Paji It is a absolute pleasure to have read your very considered response.. I think we probably share very many of the same views and the semantics and nuances of our conversation offer the space to progress for me at least a opportunity to challenge my thoughts, interpretations and understandings.. Just to clarify I don't have a problem with people wearing a full sized kirpan, and on a esoteric level believe in the wearing one.. Where I think my thoughts possibly diverge from yours are that I think or perhaps perceive that the attractiveness amongst some of 'us' with the martial traditions, overstates the respect of the kirpan..ie.. To wield a sword are we disciplined and responsible enough to carry such a divine article.. Here is a clumsy anecdote, When I was growing up I remember my cousins and 'sikh' boys wearing a kara who would buy the biggest kara possible because it was a useful tool in a tear up down the pub.. Ironically I was the only person within my family who had Kesh and being the youngest whilst I was enthralled by the machismo I found it hard to resolve the shallowness of it.. Ultimately my respect for the articles of faith and my respect for them led me to stop wearing them.. I to this day don't wear a kara and at the age of 14 had my kes cut.. Which on many levels still greatly troubles me.. I had to ask myself "am I brave enough to stand up to injustice without a sword in my hand" am I wearing these artifacts because they empower me and make me feel better offer me a sense of belonging ? For me there are levels to this, before carrying a sword is one able to carry a Rabab, does one reject castism, Vandh shako? Righteousness is what differentiates between a sword and a kirpan.. I am also sure that wearing the articles of faith and not respecting the ideals or principles would not be 'SATT'.. Guru gobind singh ji on vaisakhi asked for the 'sis'! He tested a commitment, the five who moved forward and offered their heads in a sense already achieved mukti, for they despite the rumblings in the Sangat believed at that moment, their consciousness at that moment demanded a expression and demonstration of truth.. Ie. Are you in this crowd because it is popular, empowering or do you really believe this is your guru, do you really believe.. Carrying a full sized kirpan for me is a red herring.. Anyone can do it and justify it by saying I want to uphold dharma.. But it for me at least runs a lot deeper than that.. In my opinion in the khalsa tradition the sword is neither for self preservation nor for decoration. It is about integrity and intent, if as bhai mani singh, cut limb for limb, stripped of the five kakkars physically one can still be fearless, a soldier of truth then your very being is the sword and you become the very embodiment of the kirpan.. Many singhs these days are happy to wear guru bestowed bana rage against the injustice of not being able to carry a full sized kirpan but do not have the selflessness to stand against injustice with those who they disagree with, homosexual people, black, Muslim, women etc.. For me I think before we rage against the system discriminating against us for being unable to wear a full sized shastar we should ask ourselves why is that even relevant [/QUOTE]
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The 5 "k's" And Salvation - To Have Or Not To Have
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