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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="findingmyway" data-source="post: 138419" data-attributes="member: 12855"><p>Siri Kamala ji,</p><p>I tend to use a variety of translations as no one covers everything. Gurmukhi uses mostly Panjabi words which are still spoken today. It's the poetry that needs study more than the words themselves. There are words from other languages too such as Persian depending on where the Guru's were at the time and who they were talking too. Unfortunately English lacks the vocab to be able to translate in full beauty! There are many threads which discuss particular shabads in detail so it's worth having a look at those too as you get different viewpoints. Here's one that might be of interest</p><p><a href="http://www.sikhphilosophy.net/gurmat-vichaar/32638-use-metaphor-gurbani-how-use-when.html" target="_blank">http://www.sikhphilosophy.net/gurmat-vichaar/32638-use-metaphor-gurbani-how-use-when.html</a></p><p></p><p>As for the highlighted lines, the passage is condemning useless rituals. Mala is a beaded necklace used by Hindus for counting the number of times they say God's name in meditation. Sikhi does not believe in counting but in remembering and living according to bani constantly (if I use any terms which you don't understand, feel free to let me know). Loin cloths were worn by sadhu's (holy men who rejected the world and lived away from all to meditate). The tilak is a mark on the forehead given by the priest at the Hindu temple. At the time, these things were considered more important than how a person behaves-it was all show. This mentality is what Guru ji is condemning. At the beginning Guru ji says you sit in front of statues and pretend to pray-another form of showing off so it is EMPTY rituals and showing off how pious you are that is being condemned. So rather than praying in a way that shows off, remember Waheguru always and act according in a true way. When looking at a shabad, always look at it as a whole as it will talk about the same message and flow logically. The next verse after the one you have posted talks about how only when a Gurmukh connects with Waheguru, is that life 'successful'. That is what allows us to stay away from immorality. The next bit is about what shabad means, ie knowledge. The best knowledge is that of God itself and living according to Gurbani gives us the tools to break down the barriers keeping us feeling separated. Finally, Waheguru itself is the soul of all angels so rather than using intermediaries so we should aim to bridge a connection with Waheguru itself. This a quick understanding. Hope all I've said makes sense.</p><p>Regards,</p><p>Jasleen</p></blockquote><p></p>
[QUOTE="findingmyway, post: 138419, member: 12855"] Siri Kamala ji, I tend to use a variety of translations as no one covers everything. Gurmukhi uses mostly Panjabi words which are still spoken today. It's the poetry that needs study more than the words themselves. There are words from other languages too such as Persian depending on where the Guru's were at the time and who they were talking too. Unfortunately English lacks the vocab to be able to translate in full beauty! There are many threads which discuss particular shabads in detail so it's worth having a look at those too as you get different viewpoints. Here's one that might be of interest [url]http://www.sikhphilosophy.net/gurmat-vichaar/32638-use-metaphor-gurbani-how-use-when.html[/url] As for the highlighted lines, the passage is condemning useless rituals. Mala is a beaded necklace used by Hindus for counting the number of times they say God's name in meditation. Sikhi does not believe in counting but in remembering and living according to bani constantly (if I use any terms which you don't understand, feel free to let me know). Loin cloths were worn by sadhu's (holy men who rejected the world and lived away from all to meditate). The tilak is a mark on the forehead given by the priest at the Hindu temple. At the time, these things were considered more important than how a person behaves-it was all show. This mentality is what Guru ji is condemning. At the beginning Guru ji says you sit in front of statues and pretend to pray-another form of showing off so it is EMPTY rituals and showing off how pious you are that is being condemned. So rather than praying in a way that shows off, remember Waheguru always and act according in a true way. When looking at a shabad, always look at it as a whole as it will talk about the same message and flow logically. The next verse after the one you have posted talks about how only when a Gurmukh connects with Waheguru, is that life 'successful'. That is what allows us to stay away from immorality. The next bit is about what shabad means, ie knowledge. The best knowledge is that of God itself and living according to Gurbani gives us the tools to break down the barriers keeping us feeling separated. Finally, Waheguru itself is the soul of all angels so rather than using intermediaries so we should aim to bridge a connection with Waheguru itself. This a quick understanding. Hope all I've said makes sense. Regards, Jasleen [/QUOTE]
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What To Do With The Un-Natural Growth Of Hair On Female Faces?
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