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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
The 5 "k's" And Salvation - To Have Or Not To Have
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<blockquote data-quote="Original" data-source="post: 214445" data-attributes="member: 14400"><p>Balbir n Sukh</p><p></p><p>I'm enjoying reading your exchanges and find favour in both. They are most gratifying to someone like me because not only do they reflect concurrence and approbation, they also offer cash value considerations to the wider Sikh diaspora. Human knowledge grows out of such cosmopolitan views and verdicts. It's people like you who help distroy assumptions and navigate wannabe Sikhs through rational analysis of what may be counted as, true, real and right; culminating into coherent knowledge capable of apprehending the form of the good, great and beautiful house of Nanak.</p><p></p><p>Without breaking the ebb n flow of the discussion so far, I'm conscious of a missing fundamental that might otherwise yield a fruitful conclusion: the historical imperative.</p><p></p><p>The figure 5 is imbedded in antiquity and the coressponding articles were incidental in furthering <strong>"concept-to-completion"</strong> ideology of the first Guru. Nanak was outraged with the way his countrymen were being treated by the invading Mugals. "No way" thought he ! "better to die then to live in shame". Not happy with the way things were, Nanak composed the following shabad to prick the conscience of his countrymen and wake them up for resolve <strong>॥ ਜੇ ਜੀਵੈ ਪਤਿ ਲਥੀ ਜਾਇ ॥ ਸਭੁ ਹਰਾਮੁ ਜੇਤਾ ਕਿਛੁ ਖਾਇ ॥SGGSJ, 142,</strong> meaning, if you've lost respect n dignity then all resulting acts, no matter how rewarding, are sinful. He emphasised the importance of living honourably with self-esteem, respect and dignity as inalienable human rights and to "die" if need be, for they're protection. No human being should compromise with ignominious and immodest a living. The net result of Nanak's rebellious idealism gave way to a social, religious and political revolution. The simpleton Hindus who were once succumbed to the mounting pressures of Islam were now merging and coming together to fight the oppressive regime. They began to value and honour the voice of Nanak for it was the call from the most "high" <strong>Waheguru</strong>. Guru Nanak woke them up and they are now the modern Sikhs. It didn't end there because there is the teleological perspective [SGGSJ, 378], in that, <em>this here world is lilla [playground] and sachkhand [home of the soul] is elsewhere.</em> And it is to that end must all efforts, endeavours and appetites be directed. In so doing, Nanak attached the following, a condition if you like:</p><p></p><p><strong>ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥ ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥ ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥ ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥੨੦॥ SGGSJ, 1412</strong>, meaning, if you want to play the game of love then come prepared with your head ready to be sacrificed for life hereinafter. And indeed, in return is a life that can only be described as "wow guru" forever !</p><p></p><p>So you can see how Nanak the <strong>spirit</strong> manifests in <strong>form</strong> as Gobind the great to institute the <strong>Khalsa</strong>. And, if the Khalsa was to remain impregnable to the ordinary dictates of life, then the 5k's [incidentals or symbols] were mandatory for the safe passage of the soul. These incidentals have latent properties with which those who don't wear them will never know, just as the frog in the <strong>Well</strong> will never know of the ocean outside.</p><p></p><p>The 5k's forms part of the Amrit Sanskar, the <strong>"nam dhan" </strong>[fellowship of the mighty Lord] and given sizeable population of the world are non namdharies is not surprising for if nam dhan lay ready to hand and could be had without too much difficulty than how come majority are without it ? Nanak says, <strong>'...all noble things are as difficult as they are rare' </strong>and to reaffirm this he composed stanza 38 of Japjisahib, which in short, is symbolic of the perfect man [sacherra].</p><p></p><p>In conclusion, the 5k's spiritual are analogous to the wedding ring temporal that binds couples together in hereinafter life, symbolising unshakeable <strong>faith.</strong></p><p><strong></strong></p><p>Speak soon, until then - be good !</p></blockquote><p></p>
[QUOTE="Original, post: 214445, member: 14400"] Balbir n Sukh I'm enjoying reading your exchanges and find favour in both. They are most gratifying to someone like me because not only do they reflect concurrence and approbation, they also offer cash value considerations to the wider Sikh diaspora. Human knowledge grows out of such cosmopolitan views and verdicts. It's people like you who help distroy assumptions and navigate wannabe Sikhs through rational analysis of what may be counted as, true, real and right; culminating into coherent knowledge capable of apprehending the form of the good, great and beautiful house of Nanak. Without breaking the ebb n flow of the discussion so far, I'm conscious of a missing fundamental that might otherwise yield a fruitful conclusion: the historical imperative. The figure 5 is imbedded in antiquity and the coressponding articles were incidental in furthering [B]"concept-to-completion"[/B] ideology of the first Guru. Nanak was outraged with the way his countrymen were being treated by the invading Mugals. "No way" thought he ! "better to die then to live in shame". Not happy with the way things were, Nanak composed the following shabad to prick the conscience of his countrymen and wake them up for resolve [B]॥ ਜੇ ਜੀਵੈ ਪਤਿ ਲਥੀ ਜਾਇ ॥ ਸਭੁ ਹਰਾਮੁ ਜੇਤਾ ਕਿਛੁ ਖਾਇ ॥SGGSJ, 142,[/B] meaning, if you've lost respect n dignity then all resulting acts, no matter how rewarding, are sinful. He emphasised the importance of living honourably with self-esteem, respect and dignity as inalienable human rights and to "die" if need be, for they're protection. No human being should compromise with ignominious and immodest a living. The net result of Nanak's rebellious idealism gave way to a social, religious and political revolution. The simpleton Hindus who were once succumbed to the mounting pressures of Islam were now merging and coming together to fight the oppressive regime. They began to value and honour the voice of Nanak for it was the call from the most "high" [B]Waheguru[/B]. Guru Nanak woke them up and they are now the modern Sikhs. It didn't end there because there is the teleological perspective [SGGSJ, 378], in that, [I]this here world is lilla [playground] and sachkhand [home of the soul] is elsewhere.[/I] And it is to that end must all efforts, endeavours and appetites be directed. In so doing, Nanak attached the following, a condition if you like: [B]ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥ ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥ ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥ ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥੨੦॥ SGGSJ, 1412[/B], meaning, if you want to play the game of love then come prepared with your head ready to be sacrificed for life hereinafter. And indeed, in return is a life that can only be described as "wow guru" forever ! So you can see how Nanak the [B]spirit[/B] manifests in [B]form[/B] as Gobind the great to institute the [B]Khalsa[/B]. And, if the Khalsa was to remain impregnable to the ordinary dictates of life, then the 5k's [incidentals or symbols] were mandatory for the safe passage of the soul. These incidentals have latent properties with which those who don't wear them will never know, just as the frog in the [B]Well[/B] will never know of the ocean outside. The 5k's forms part of the Amrit Sanskar, the [B]"nam dhan" [/B][fellowship of the mighty Lord] and given sizeable population of the world are non namdharies is not surprising for if nam dhan lay ready to hand and could be had without too much difficulty than how come majority are without it ? Nanak says, [B]'...all noble things are as difficult as they are rare' [/B]and to reaffirm this he composed stanza 38 of Japjisahib, which in short, is symbolic of the perfect man [sacherra]. In conclusion, the 5k's spiritual are analogous to the wedding ring temporal that binds couples together in hereinafter life, symbolising unshakeable [B]faith. [/B] Speak soon, until then - be good ! [/QUOTE]
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