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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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What To Do With The Un-Natural Growth Of Hair On Female Faces?
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<blockquote data-quote="Siri Kamala" data-source="post: 138416" data-attributes="member: 13802"><p>:afriends2: Awesome.</p><p></p><p></p><p></p><p>Good point!</p><p></p><p></p><p></p><p><img src="/images/smilies/whatsapp/thumbs-up.png" class="smilie" loading="lazy" alt=":thumbup:" title="Thumbs Up :thumbup:" data-shortname=":thumbup:" /> That has been my natural instinct -- to learn to read the Sri Guru Granth Sahib Ji and see what I can gather from that.</p><p></p><p>I guess part of what I will always find challenging when relating any scriptural learning to my own decisions / choices / embrace of faith is the apparent contradictions I see there with either other parts of the scripture, or with what I am told by the Rule Book that serves as the official interpretation of that scripture and the intent of its authors.</p><p></p><p>I look at how we struggle with this very issue here in the US regarding interpretation of our own US Constitution -- ultimately the interpretation of it falls into the laps of either our 9 Supreme Court Justices or our congresspersons. And this is a document that is only a little over 200 years old, and is written in an English that pretty much any person who can read and understand modern English could interpret successfully.</p><p></p><p>Arguments over the interpretation of the 2nd Amendment alone could fill an entire city library, I suspect.</p><p></p><p>So how much more debate will there almost inevitably be over the meaning and relevance of a *spiritual* text (rather than a legal one) that is over 500 years old, and is written in a language that no one commonly speaks today?</p><p></p><p>For example, this passage... (Shalok Sehskritee, First Mehl & Fifth Mehl - Part 001, 1353 : 5 -- 1353 : 16)</p><p><em></em></p><p><em>One Universal Creator God. Truth Is The Name. Creative Being Personified. No Fear. No Hatred. Image Of The Undying. Beyond Birth. Self-Existent. By Guru's Grace:</em></p><p><em>Shalok Sehskritee, First Mehl:</em></p><p><em>You study the scriptures, say your prayers and argue;</em></p><p><em>you worship stones and sit like a crane, pretending to meditate.</em></p><p><em>You speak lies and well-ornamented falsehood,</em></p><p><em>and recite your daily prayers three times a day.</em></p><p><em>The mala* is around your neck, and the sacred tilak mark is on your forehead.</em></p><p><em><span style="color: DarkGreen">You wear two loin cloths, and keep your head covered.</span></em></p><p><em><span style="color: Blue">If you know God and the nature of karma,</span></em></p><p><em><span style="color: Blue">you know that all these rituals and beliefs are useless.</span>**</em></p><p><em>Says Nanak, meditate on the Lord with faith.</em></p><p><em>Without the True Guru, no one finds the Way.</em></p><p></p><p>*The mala is a Buddhist thing, is it not? Do Sikhs use a mala in some manner?</p><p></p><p>**This seems to be saying that it's really not that important what we wear (and seems to also be saying that, even doing good things is as unworthy as doing bad things like lying or worshiping stones if your heart and mind are not focused on God). It's saying that what matters most is that we meditate on the Lord with faith, does it not? Or am I misunderstanding somehow?</p><p></p><p>Also <a href="http://www.ishwar.com/sikhism/holy_guru_granth_sahib/" target="_blank">this is the version</a> that I have found most convenient for reading and study, but I have no idea if it is considered a worthwhile translation of the Sri Guru Granth Sahib Ji. </p><p></p><p>Is that a good version to use, you think?</p><p></p><p>Thanks again. <img src="/images/smilies/sikhsmileys/happykudi.jpg" class="smilie" loading="lazy" alt=":happykudi:" title="Happykudi :happykudi:" data-shortname=":happykudi:" /></p></blockquote><p></p>
[QUOTE="Siri Kamala, post: 138416, member: 13802"] :afriends2: Awesome. Good point! :thumbup: That has been my natural instinct -- to learn to read the Sri Guru Granth Sahib Ji and see what I can gather from that. I guess part of what I will always find challenging when relating any scriptural learning to my own decisions / choices / embrace of faith is the apparent contradictions I see there with either other parts of the scripture, or with what I am told by the Rule Book that serves as the official interpretation of that scripture and the intent of its authors. I look at how we struggle with this very issue here in the US regarding interpretation of our own US Constitution -- ultimately the interpretation of it falls into the laps of either our 9 Supreme Court Justices or our congresspersons. And this is a document that is only a little over 200 years old, and is written in an English that pretty much any person who can read and understand modern English could interpret successfully. Arguments over the interpretation of the 2nd Amendment alone could fill an entire city library, I suspect. So how much more debate will there almost inevitably be over the meaning and relevance of a *spiritual* text (rather than a legal one) that is over 500 years old, and is written in a language that no one commonly speaks today? For example, this passage... (Shalok Sehskritee, First Mehl & Fifth Mehl - Part 001, 1353 : 5 -- 1353 : 16) [I] One Universal Creator God. Truth Is The Name. Creative Being Personified. No Fear. No Hatred. Image Of The Undying. Beyond Birth. Self-Existent. By Guru's Grace: Shalok Sehskritee, First Mehl: You study the scriptures, say your prayers and argue; you worship stones and sit like a crane, pretending to meditate. You speak lies and well-ornamented falsehood, and recite your daily prayers three times a day. The mala* is around your neck, and the sacred tilak mark is on your forehead. [COLOR="DarkGreen"]You wear two loin cloths, and keep your head covered.[/COLOR] [COLOR="Blue"]If you know God and the nature of karma, you know that all these rituals and beliefs are useless.[/COLOR]** Says Nanak, meditate on the Lord with faith. Without the True Guru, no one finds the Way.[/I] *The mala is a Buddhist thing, is it not? Do Sikhs use a mala in some manner? **This seems to be saying that it's really not that important what we wear (and seems to also be saying that, even doing good things is as unworthy as doing bad things like lying or worshiping stones if your heart and mind are not focused on God). It's saying that what matters most is that we meditate on the Lord with faith, does it not? Or am I misunderstanding somehow? Also [URL="http://www.ishwar.com/sikhism/holy_guru_granth_sahib/"]this is the version[/URL] that I have found most convenient for reading and study, but I have no idea if it is considered a worthwhile translation of the Sri Guru Granth Sahib Ji. Is that a good version to use, you think? Thanks again. :happykudi: [/QUOTE]
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What To Do With The Un-Natural Growth Of Hair On Female Faces?
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