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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 Panj Kakkars
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<blockquote data-quote="lotus lion" data-source="post: 99460" data-attributes="member: 5620"><p>Hi, </p><p> </p><p>From my understanding, The Panj Kakkars bind one firmly to the Dharma (S.G.G.S Ang 3) making one strongly associate with it and ensure that one is actively guided by it.</p><p> </p><p>In doing so, one builds a sincere congruence where thought word and deed are unified and working as one (S.G.G.S Ang 248). Once these are combined, the final result can only be the production of a peaceful, tranquil and sincere person who responds from the state of equanimity, as they have been touched by the Teachings (S.G.G.S Ang 432,116).</p><p> </p><p>Whilst one does not grasp the Teachings due to Form alone, it is more conducive to practice. </p><p> </p><p>An individual may feel that merging into his local environment is fine, but may not always realise that it could be motivated by in-correct principles such as desire, ignorance, aversion and so on, which go against the Path (S.G.G.S Ang 29).</p><p>As one thinks, so he becomes (S.G.G.S Ang 223), unaware, perhaps even oblivious to the fact that he could be building conformity with wrong view as he is totally immersed in it due to the appeal it has over his senses (S.G.G.S Ang 60,759).</p><p> </p><p>The Panj Kakkars serve as a reminder that one is walking the path of God and therefore instils in the person to act with Right Action in mind ultimately making him do good deeds (S.G.G.S Ang 26).</p><p>Of course there are times when an individual will falter, but essentially it sets the person on the path of Dharma, something he may have never done otherwise. </p><p> </p><p>By physically expressing faith, one begins to return society to its spiritual base because of what it represents, ultimately changing the environment once again for the better, motivating others to take up the Path of liberation with the Follower (S.G.G.S Ang 8, 1208). </p><p>Because of this, a powerfully synergised collective will naturally begin to form and as result a greater overall influence will be exerted, transforming others to become like this also (S.G.G.S Ang 271,861).</p><p> </p><p>The Panj Kakkars upholds confidence in the Dharma amongst The Sikhs as well as the general population at large, because there is a visible expression of Dharma. </p><p>I would even go as far as to say that there it is something comforting, relaxing and pleasing in knowing that Dharma is central to so many people’s lives that it has been physically expressed, an outpouring if you will, of their proclamation that they are Sikh and walk the Right Path, the path of Dharma.</p><p> </p><p>The Panj Kakkars make one forge a strong connection with The Gurus Teachings, and by natural extension The Dharma (S.G.G.S Ang 619), making the person build an affinity with it to such an extent that they identify with it in its totality having developed faith in The Guru (S.G.G.S Ang 657). </p><p>A point will come when There is no difference between him, Dharma and ultimately The Guru (S.G.G.S Ang 449).They have infact become one and the same as eventually, not only will they have brought out Key Principles that are infact deeply imbedded within us all, they would have in reality reached their Supreme State (S.G.G.S Ang 385). </p><p> </p><p>Closing, I wish to say that had the final teachings of Form not been given, then The Sikhs and the general population at large would quickly loose their confidence and commitment to the Dharma leading to its absorption into the world as the Teachings would not remain intact. It would therefore just become another religion that cannot truly enlighten or liberate people, as all of its knowledge and guidance would fade into the mist. </p><p> </p><p>By simply expressing ones faith, even with a small subset of Kakkars, one strengthens The Sikh Dharma many fold, spiritually uplifts the person who has committed, and brings forward the Teachings of the Naad that came through the succession of the Enlightened Gurus to the World as intended (S.G.G.S Ang 2).</p><p> </p><p>Rāmo rām nām saṯe saṯ gurmukẖ jāṇi▫ā rām. Sevko gur sevā lāgā jin man ṯan arap cẖaṛā▫i▫ā rām. Man ṯan arpi▫ā bahuṯ man sarḏẖi▫ā gur sevak bẖā▫e milā▫e. Ḏīnā nāth jī▫ā kā ḏāṯā pūre gur ṯe pā▫e. Gurū sikẖ sikẖ gurū hai eko gur upḏes cẖalā▫e. Rām nām manṯ hirḏai ḏevai Nānak milaṇ subẖā▫e. ||8||2||9|| </p><p> </p><p>"True, True is the Name of the Lord, Raam, Raam; the Gurmukh knows the Lord. The Lord's servant is the one who commits himself to the Guru's service, and dedicates his mind and body as an offering to Him. He dedicates his mind and body to Him, placing great faith in Him; the Guru lovingly unites His servant with Himself. </p><p>The Master of the meek, the Giver of souls, is obtained through the Perfect Guru.</p><p>The Guru's Sikh, and the Sikh's Guru, are one and the same; both spread the Guru's Teachings. </p><p>The Mantra of the Lord's Name is enshrined within the heart, O Nanak, and we merge with the Lord so easily. ||8||2||9|| "</p><p> </p><p>Sri Guru Granth Sahib Ang 444 </p><p> </p><p>My Best regards,</p><p> </p><p>Lotus Lion</p></blockquote><p></p>
[QUOTE="lotus lion, post: 99460, member: 5620"] Hi, From my understanding, The Panj Kakkars bind one firmly to the Dharma (S.G.G.S Ang 3) making one strongly associate with it and ensure that one is actively guided by it. In doing so, one builds a sincere congruence where thought word and deed are unified and working as one (S.G.G.S Ang 248). Once these are combined, the final result can only be the production of a peaceful, tranquil and sincere person who responds from the state of equanimity, as they have been touched by the Teachings (S.G.G.S Ang 432,116). Whilst one does not grasp the Teachings due to Form alone, it is more conducive to practice. An individual may feel that merging into his local environment is fine, but may not always realise that it could be motivated by in-correct principles such as desire, ignorance, aversion and so on, which go against the Path (S.G.G.S Ang 29). As one thinks, so he becomes (S.G.G.S Ang 223), unaware, perhaps even oblivious to the fact that he could be building conformity with wrong view as he is totally immersed in it due to the appeal it has over his senses (S.G.G.S Ang 60,759). The Panj Kakkars serve as a reminder that one is walking the path of God and therefore instils in the person to act with Right Action in mind ultimately making him do good deeds (S.G.G.S Ang 26). Of course there are times when an individual will falter, but essentially it sets the person on the path of Dharma, something he may have never done otherwise. By physically expressing faith, one begins to return society to its spiritual base because of what it represents, ultimately changing the environment once again for the better, motivating others to take up the Path of liberation with the Follower (S.G.G.S Ang 8, 1208). Because of this, a powerfully synergised collective will naturally begin to form and as result a greater overall influence will be exerted, transforming others to become like this also (S.G.G.S Ang 271,861). The Panj Kakkars upholds confidence in the Dharma amongst The Sikhs as well as the general population at large, because there is a visible expression of Dharma. I would even go as far as to say that there it is something comforting, relaxing and pleasing in knowing that Dharma is central to so many people’s lives that it has been physically expressed, an outpouring if you will, of their proclamation that they are Sikh and walk the Right Path, the path of Dharma. The Panj Kakkars make one forge a strong connection with The Gurus Teachings, and by natural extension The Dharma (S.G.G.S Ang 619), making the person build an affinity with it to such an extent that they identify with it in its totality having developed faith in The Guru (S.G.G.S Ang 657). A point will come when There is no difference between him, Dharma and ultimately The Guru (S.G.G.S Ang 449).They have infact become one and the same as eventually, not only will they have brought out Key Principles that are infact deeply imbedded within us all, they would have in reality reached their Supreme State (S.G.G.S Ang 385). Closing, I wish to say that had the final teachings of Form not been given, then The Sikhs and the general population at large would quickly loose their confidence and commitment to the Dharma leading to its absorption into the world as the Teachings would not remain intact. It would therefore just become another religion that cannot truly enlighten or liberate people, as all of its knowledge and guidance would fade into the mist. By simply expressing ones faith, even with a small subset of Kakkars, one strengthens The Sikh Dharma many fold, spiritually uplifts the person who has committed, and brings forward the Teachings of the Naad that came through the succession of the Enlightened Gurus to the World as intended (S.G.G.S Ang 2). Rāmo rām nām saṯe saṯ gurmukẖ jāṇi▫ā rām. Sevko gur sevā lāgā jin man ṯan arap cẖaṛā▫i▫ā rām. Man ṯan arpi▫ā bahuṯ man sarḏẖi▫ā gur sevak bẖā▫e milā▫e. Ḏīnā nāth jī▫ā kā ḏāṯā pūre gur ṯe pā▫e. Gurū sikẖ sikẖ gurū hai eko gur upḏes cẖalā▫e. Rām nām manṯ hirḏai ḏevai Nānak milaṇ subẖā▫e. ||8||2||9|| "True, True is the Name of the Lord, Raam, Raam; the Gurmukh knows the Lord. The Lord's servant is the one who commits himself to the Guru's service, and dedicates his mind and body as an offering to Him. He dedicates his mind and body to Him, placing great faith in Him; the Guru lovingly unites His servant with Himself. The Master of the meek, the Giver of souls, is obtained through the Perfect Guru. The Guru's Sikh, and the Sikh's Guru, are one and the same; both spread the Guru's Teachings. The Mantra of the Lord's Name is enshrined within the heart, O Nanak, and we merge with the Lord so easily. ||8||2||9|| " Sri Guru Granth Sahib Ang 444 My Best regards, Lotus Lion [/QUOTE]
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The Panj Kakkars
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