☀️ JOIN SPN MOBILE
Forums
New posts
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
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
Sikh Sikhi Sikhism
The Panj Kakkars
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="lotus lion" data-source="post: 99457" data-attributes="member: 5620"><p>Hi, </p><p> </p><p>The Teachings on Form came via Guru Gobind Singh, The final human Guru of The Sikhs as the completion of the Dharma was coming to close.</p><p>They only appeared once a solid philosophical base had been established through written Scripture and a linked number of events had unfolded over a 200 year time period.</p><p>The conditions had therefore been set and were now ripe for these teachings to appear, much like every other aspect of the Dharma.</p><p> </p><p>Everything is therefore inextricably linked in an unbroken stream of continuity.</p><p> </p><p>Guru Nanak laid the foundations of the Dharma with Ek Ongkar, Guru Angad finalised the Gurumukhi script, Guru Amar Das gave us one of the five major Bani's in this script, Guru Ram Das laid the foundations for the Harmandir Sahib whilst Guru Arjun Dev compiled and installed the Adi Granth in this complex before being martyred. </p><p>Guru HarGobind brought to us the concept of Miri-Piri to defend The Teachings where Guru HarRai disowned his own Son for verbally changing one word. Guru HarKrishan made the water carrier recite the essence of Dharma perfectly to the Pundit when mocked and Guru Tegh Bahadhur was martyred for upholding the Hindu Dharma after they asked for assistance.</p><p> </p><p>And then through Guru Gobind Singh, at the final apex came The Khalsa, the personification of the Sikh Dharma that is firmly rooted in the Teachings, built on the foundations of nine successive Predecessors and thirty Bhagats who too were all also at one with the will of God.</p><p> </p><p>The Khalsa could therefore be considered the physical manifestation of the Teachings, a natural extension of the scriptures, and ultimately the crowning glory that connects one with God, Guru and Dharma.</p><p>It is a total immersion that creates a powerful bond between Teacher and Disciple ensuring that one is securely fastened to the path, ultimately becoming the very embodiment of The Teachings.</p><p>As a result, from the depths of his core and the roots of his psyche emanates the fact that He is a Sikh, identifying with it completely and being positively influenced by it in all aspects of life. </p><p> </p><p>In the same way that the whole body works as a perfectly interlinked system, so to do the Teachings of the Gurus work in beautiful harmony, completing and complimenting each other in a perfect totality.</p><p>Whilst it may be possible to function without certain aspects, it is never whole and as a result does not lend itself well to reaching the heights it was designed or intended to.</p><p> </p><p>Explicit instructions for the Panj Kakkars are not found in the scriptures, but if one were to look into the Sri Guru Granth Sahib, one sees how the ways of The Khalsa are infact intricately interwoven and rooted in it, merging seamlessly as one because they are infact both expressing the same principles in different ways.</p><p> </p><p>One in Scripture, One in Form, both combining together to finally reveal the complete Sikh of the Guru, The Sant-Sapahi, as had always been intended.</p><p> </p><p>Nobody embodied this better then the final Guru Himself, Guru Gobind Singh, who took Amrit from the very hands of the Panj Pyare. This not only made Him The Guru who was at One with God, but the Disciple at the same time, walking with and guiding others to their destination of release from Samsara (S.G.G.S Ang 517), Truly an unparrelled act in the of whole of mankind. </p><p> </p><p>Thanks, </p><p> </p><p>Lotus</p></blockquote><p></p>
[QUOTE="lotus lion, post: 99457, member: 5620"] Hi, The Teachings on Form came via Guru Gobind Singh, The final human Guru of The Sikhs as the completion of the Dharma was coming to close. They only appeared once a solid philosophical base had been established through written Scripture and a linked number of events had unfolded over a 200 year time period. The conditions had therefore been set and were now ripe for these teachings to appear, much like every other aspect of the Dharma. Everything is therefore inextricably linked in an unbroken stream of continuity. Guru Nanak laid the foundations of the Dharma with Ek Ongkar, Guru Angad finalised the Gurumukhi script, Guru Amar Das gave us one of the five major Bani's in this script, Guru Ram Das laid the foundations for the Harmandir Sahib whilst Guru Arjun Dev compiled and installed the Adi Granth in this complex before being martyred. Guru HarGobind brought to us the concept of Miri-Piri to defend The Teachings where Guru HarRai disowned his own Son for verbally changing one word. Guru HarKrishan made the water carrier recite the essence of Dharma perfectly to the Pundit when mocked and Guru Tegh Bahadhur was martyred for upholding the Hindu Dharma after they asked for assistance. And then through Guru Gobind Singh, at the final apex came The Khalsa, the personification of the Sikh Dharma that is firmly rooted in the Teachings, built on the foundations of nine successive Predecessors and thirty Bhagats who too were all also at one with the will of God. The Khalsa could therefore be considered the physical manifestation of the Teachings, a natural extension of the scriptures, and ultimately the crowning glory that connects one with God, Guru and Dharma. It is a total immersion that creates a powerful bond between Teacher and Disciple ensuring that one is securely fastened to the path, ultimately becoming the very embodiment of The Teachings. As a result, from the depths of his core and the roots of his psyche emanates the fact that He is a Sikh, identifying with it completely and being positively influenced by it in all aspects of life. In the same way that the whole body works as a perfectly interlinked system, so to do the Teachings of the Gurus work in beautiful harmony, completing and complimenting each other in a perfect totality. Whilst it may be possible to function without certain aspects, it is never whole and as a result does not lend itself well to reaching the heights it was designed or intended to. Explicit instructions for the Panj Kakkars are not found in the scriptures, but if one were to look into the Sri Guru Granth Sahib, one sees how the ways of The Khalsa are infact intricately interwoven and rooted in it, merging seamlessly as one because they are infact both expressing the same principles in different ways. One in Scripture, One in Form, both combining together to finally reveal the complete Sikh of the Guru, The Sant-Sapahi, as had always been intended. Nobody embodied this better then the final Guru Himself, Guru Gobind Singh, who took Amrit from the very hands of the Panj Pyare. This not only made Him The Guru who was at One with God, but the Disciple at the same time, walking with and guiding others to their destination of release from Samsara (S.G.G.S Ang 517), Truly an unparrelled act in the of whole of mankind. Thanks, Lotus [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Sikh Sikhi Sikhism
The Panj Kakkars
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top