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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 Five K's, Why
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<blockquote data-quote="tony" data-source="post: 98101" data-attributes="member: 2152"><p>If anyone has personal issue with a posting please can they do it via a personal message to the person concerned, My intention with this subject is to find out the reasons for the need to carry the five K's and to see how they can help me and others to become better people (Sikhs). It is not my intention to start an argument as this helps nobody.</p><p>Now I would like to address the answers so far </p><p>Bawaj ji</p><p>your reasons for kesh is to keep as God intented/ made us. this falls short when one cuts nails /removes appendix and so on, All including kesh are remnents of our past, all became obsolete when man started walking upright, I have heard hair is used for the making of vitamin D2 which is correct but only when the skin is completly covered and sunlight can not touch the skin i.e. animals with fur. So if we are to stay as God made us then we must keep our nails, To look saintly I suppose is a reasonable reason, but looking isnt always enough. I understand the need for the Kanga if one has hair no need to go on with this one. I always wonder about the kara and this is the nicest explanation I heard would love to know if this is right and if it is why has it been reduced in size. the kachera seems pretty logical but are they neccassery now days, how many Sikhs ride horses. The kirpan a means to protect is very out dated. one if you used it in self defence in England and the other person wasnt armed you would have a job proving that it wasnt excessive force, Most people who have claimed it was in selfdefence have failed and are doing time, also if you pull a knife out your quite likely to get shot these days and these also the fact that if one carries a weapon the other will get a bigger/ better weapon hence the nuclear arms race. thank you for your posting but still it hasnt shed any light on the need for them,</p><p>Satnam ji </p><p>Hair cannot give you strength or energy, it is dead from the moment it leaves the folical it cannot repair its self nor does it require any more nutrients after being cut than if it is left uncut. It grows at the same rate reguardless, I have a great degree of humility and am willing to surrender myself to God. I do my best each day to follow the teaching of the Guru jis as per SGGS ji, Looking at my actions each night and promising to do better the next day (not always achieving it but trying anyway) Still I cannot see the need of the five K's or how they can help any one to be a better person (Sikh). Thank you for trying any way the reminder of being humble and the need to surrender are always of help.</p><p>Virinder ji</p><p>thank you for taking the time to reply to my question your opion always means alot. I have followed your threads with great interest and must agree that many change the subject quite quickly. Superstition being the lastest one I've read and that changed direction within the first page. When i first read the SGGS ji it seemed so simple say your prayers, think of God at all times, treat all as equals and help others selflessly. The finding of the inner self being the hardest part, i.e. the losing of the ego, believing all are better, but even thats getting easier, Its the need to carry items which I can only see as a means of obtaining an identity, the need to have hair, carrying a kirpan and the wearing of a Turban just so that others know that I'm a Sikh, It actually seems to be an Ego thing as opposed to an aid to losing ones ego. My days of trying to stand out in the crowd for the way I look are well and truly over. So as yet I see no real reason why I need any of the five K's to say that I'm Sikh. Thank you for your comments and I look forward to your next thread</p><p>Tony</p></blockquote><p></p>
[QUOTE="tony, post: 98101, member: 2152"] If anyone has personal issue with a posting please can they do it via a personal message to the person concerned, My intention with this subject is to find out the reasons for the need to carry the five K's and to see how they can help me and others to become better people (Sikhs). It is not my intention to start an argument as this helps nobody. Now I would like to address the answers so far Bawaj ji your reasons for kesh is to keep as God intented/ made us. this falls short when one cuts nails /removes appendix and so on, All including kesh are remnents of our past, all became obsolete when man started walking upright, I have heard hair is used for the making of vitamin D2 which is correct but only when the skin is completly covered and sunlight can not touch the skin i.e. animals with fur. So if we are to stay as God made us then we must keep our nails, To look saintly I suppose is a reasonable reason, but looking isnt always enough. I understand the need for the Kanga if one has hair no need to go on with this one. I always wonder about the kara and this is the nicest explanation I heard would love to know if this is right and if it is why has it been reduced in size. the kachera seems pretty logical but are they neccassery now days, how many Sikhs ride horses. The kirpan a means to protect is very out dated. one if you used it in self defence in England and the other person wasnt armed you would have a job proving that it wasnt excessive force, Most people who have claimed it was in selfdefence have failed and are doing time, also if you pull a knife out your quite likely to get shot these days and these also the fact that if one carries a weapon the other will get a bigger/ better weapon hence the nuclear arms race. thank you for your posting but still it hasnt shed any light on the need for them, Satnam ji Hair cannot give you strength or energy, it is dead from the moment it leaves the folical it cannot repair its self nor does it require any more nutrients after being cut than if it is left uncut. It grows at the same rate reguardless, I have a great degree of humility and am willing to surrender myself to God. I do my best each day to follow the teaching of the Guru jis as per SGGS ji, Looking at my actions each night and promising to do better the next day (not always achieving it but trying anyway) Still I cannot see the need of the five K's or how they can help any one to be a better person (Sikh). Thank you for trying any way the reminder of being humble and the need to surrender are always of help. Virinder ji thank you for taking the time to reply to my question your opion always means alot. I have followed your threads with great interest and must agree that many change the subject quite quickly. Superstition being the lastest one I've read and that changed direction within the first page. When i first read the SGGS ji it seemed so simple say your prayers, think of God at all times, treat all as equals and help others selflessly. The finding of the inner self being the hardest part, i.e. the losing of the ego, believing all are better, but even thats getting easier, Its the need to carry items which I can only see as a means of obtaining an identity, the need to have hair, carrying a kirpan and the wearing of a Turban just so that others know that I'm a Sikh, It actually seems to be an Ego thing as opposed to an aid to losing ones ego. My days of trying to stand out in the crowd for the way I look are well and truly over. So as yet I see no real reason why I need any of the five K's to say that I'm Sikh. Thank you for your comments and I look forward to your next thread Tony [/QUOTE]
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