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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
Who Is Sehajdhari? A Question As Old As The 1925 Sikh Gurdwara Act
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<blockquote data-quote="Tejwant Singh" data-source="post: 152574" data-attributes="member: 138"><p>This question of Sehajdhari , Keshadhari and Amritdhari will not be resolved till we have corrupt honchos of the Akal Takhats, SGPC and of numerous Taksals who misuse Gurmat values given to us in Sri Guru Granth Sahib Ji, our only Guru, to their own personal advantage. And let’s not forget that all these so called big bosses sitting cross-legged on their high chairs are Amritdharis.</p><p> </p><p>Sikhi is a very simple pragmatic way of living that took our visionary Gurus more than 200 years to carve it, through many sacrifices and given to us on a platter as Sri Guru Granth Sahib Ji, our only Guru-Teacher-GPS- our Tool Box.</p><p> </p><p>Now, the question arises who is a Sikh? Gurbani is full of verses that tell us that a Sikh is the one who breeds goodness within and shares with others irrespective of one’s hue, creed or faith. Sikh Gurdwara is where all are welcome, hence the four doors of Harmander Sahib.</p><p> </p><p>It does not do any justice to compare Sikhi with other religions which are mainly based on dogmas, and hence fenced by their dogmatic walls claiming to hold the “absolute truth” which Sikhi is not about because the first pauri of Jap tells us that Truth is absolute but fluid. </p><p></p><p>These religions were all created in one generation, by one person and therefore their version of “Truth” stopped in time and became “absolute”. </p><p></p><p>Most of their scriptures are like the play book; using the American football analogy, rules of do’s and do nots based on what they understood about Ik Ong Kaar during their times. So, it is more an external imposition of the rigid rules rather than the instilling of wills and will nots as an internal manifestation that Sri Guru Granth Sahib Ji, our only Guru shows us. Gurbani gives us the foundation to be good human beings and how we use that goodness depends on each of us as Sikhs.</p><p> </p><p> One more important thing to point out is that Gurbani and Sikh history are two different things. Our Gurus could have hired great artists of the time to create their own portraits. They could have dictated the history to the academicians of the time or could have written by themselves. They chose not to do either and this point has to be understood and appreciated as a visionary way of instilling wills and will nots rather than dwelling in Me-ism of do’s and do nots. That is why, when we mix Gurbani, Sikh traditions and Sikh history, it becomes not so tasty a gumbo to many because the latter two can be like water and oil because our Gurus did not participate in them, except for some verses by the Bhatts in Sri Guru Granth Sahib Ji. </p><p></p><p>According to Gurbani, one is not born a Sikh but becomes one. </p><p> </p><p>Now, coming back to the original topic of who is Sehajdhari, Keshadhari or Amritdhari .</p><p> </p><p>Gyani ji has eloquently and rightfully mentioned that there is nothing called Sehajdhari in any other religion. People who convert to Sikhi start keeping their hair first and foremost. </p><p></p><p>So, in other words, keeping unshorn hair is a Sikh tradition etched in our Sikhi psyche. The Brits respected that and saw how important this tradition of unshorn hair and turban was part of Sikhi that they encouraged all to continue. That is why Sikhs’ bravura is well documented in World War l and ll.</p><p></p><p> If we drop this tradition or claim that this is not important for a Sikhi marg, then we are off the mark because Sikhi look is woven in the Sikhi way of life in how to become a Sikh while looking like one and the latter is explained to us in details in the Sri Guru Granth Sahib Ji. </p><p> </p><p>Mind you, it is easy to look like a Sikh and pretend to be one as many Muslims did during the 2 wars of 1965 and 1972 against Pakistan. But that is not what a Sikh maketh.</p><p> </p><p> Osingh ji writes:</p><p> </p><p>I assume that by “ Baptised Sikhs” he means Amritdhari Sikhs. It is a noble thought indeed but we all know the politics behind SGPC are controlled by the Badal group. We all know how these so called Amritdhari Sikhs along with Badal and his cronies go to the Derawalas and prosititute Sikhi to get their voting blocks because many ignorant who call themselves Sikhs follow these charlatans.</p><p> </p><p>Until SGPC is cleaned from corruption and its goals to help other Sikhs grow in a Miri- Piri manner, are not well defined, it matters naught who votes in it because it is all a charade, a kabuki dance in the name of Sikhi. Nothing else.</p><p> </p><p>Sinner ji writes:</p><p> </p><p> Sinner ji, here you are comparing apples and oranges. For Muslims we are all Kafirs and should be killed if not converted to Islam. Our Sikh history is the proof of all this. Your post shows that there is no rigid tradition in Islam which is a bit misguided because according to the Talibans, there is no option but to keep beard and wear a burka. Even music is shunned.</p><p> </p><p>As mentioned in my post above that Sikh tradition of keeping unshorn hair and Gurbani are intertwined and hence can not be separated. </p><p></p><p>The beauty of Sikhi is that if you do not follow the Sikhi traditions, you will not be excommunicated, barred from entering any Gurdwara as is required in many religions nor you will be murdered as it often happens in Islam.</p><p></p><p>So, who is Sehajdhari?</p><p> </p><p> Come to think of it, the name Sikh makes us all Sehajdharis because learning is a slow and lifelong evolving process, but that has nothing to do with shedding the Sikh tradition/look.</p><p></p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 152574, member: 138"] This question of Sehajdhari , Keshadhari and Amritdhari will not be resolved till we have corrupt honchos of the Akal Takhats, SGPC and of numerous Taksals who misuse Gurmat values given to us in Sri Guru Granth Sahib Ji, our only Guru, to their own personal advantage. And let’s not forget that all these so called big bosses sitting cross-legged on their high chairs are Amritdharis. Sikhi is a very simple pragmatic way of living that took our visionary Gurus more than 200 years to carve it, through many sacrifices and given to us on a platter as Sri Guru Granth Sahib Ji, our only Guru-Teacher-GPS- our Tool Box. Now, the question arises who is a Sikh? Gurbani is full of verses that tell us that a Sikh is the one who breeds goodness within and shares with others irrespective of one’s hue, creed or faith. Sikh Gurdwara is where all are welcome, hence the four doors of Harmander Sahib. It does not do any justice to compare Sikhi with other religions which are mainly based on dogmas, and hence fenced by their dogmatic walls claiming to hold the “absolute truth” which Sikhi is not about because the first pauri of Jap tells us that Truth is absolute but fluid. These religions were all created in one generation, by one person and therefore their version of “Truth” stopped in time and became “absolute”. Most of their scriptures are like the play book; using the American football analogy, rules of do’s and do nots based on what they understood about Ik Ong Kaar during their times. So, it is more an external imposition of the rigid rules rather than the instilling of wills and will nots as an internal manifestation that Sri Guru Granth Sahib Ji, our only Guru shows us. Gurbani gives us the foundation to be good human beings and how we use that goodness depends on each of us as Sikhs. One more important thing to point out is that Gurbani and Sikh history are two different things. Our Gurus could have hired great artists of the time to create their own portraits. They could have dictated the history to the academicians of the time or could have written by themselves. They chose not to do either and this point has to be understood and appreciated as a visionary way of instilling wills and will nots rather than dwelling in Me-ism of do’s and do nots. That is why, when we mix Gurbani, Sikh traditions and Sikh history, it becomes not so tasty a gumbo to many because the latter two can be like water and oil because our Gurus did not participate in them, except for some verses by the Bhatts in Sri Guru Granth Sahib Ji. According to Gurbani, one is not born a Sikh but becomes one. Now, coming back to the original topic of who is Sehajdhari, Keshadhari or Amritdhari . Gyani ji has eloquently and rightfully mentioned that there is nothing called Sehajdhari in any other religion. People who convert to Sikhi start keeping their hair first and foremost. So, in other words, keeping unshorn hair is a Sikh tradition etched in our Sikhi psyche. The Brits respected that and saw how important this tradition of unshorn hair and turban was part of Sikhi that they encouraged all to continue. That is why Sikhs’ bravura is well documented in World War l and ll. If we drop this tradition or claim that this is not important for a Sikhi marg, then we are off the mark because Sikhi look is woven in the Sikhi way of life in how to become a Sikh while looking like one and the latter is explained to us in details in the Sri Guru Granth Sahib Ji. Mind you, it is easy to look like a Sikh and pretend to be one as many Muslims did during the 2 wars of 1965 and 1972 against Pakistan. But that is not what a Sikh maketh. Osingh ji writes: I assume that by “ Baptised Sikhs” he means Amritdhari Sikhs. It is a noble thought indeed but we all know the politics behind SGPC are controlled by the Badal group. We all know how these so called Amritdhari Sikhs along with Badal and his cronies go to the Derawalas and prosititute Sikhi to get their voting blocks because many ignorant who call themselves Sikhs follow these charlatans. Until SGPC is cleaned from corruption and its goals to help other Sikhs grow in a Miri- Piri manner, are not well defined, it matters naught who votes in it because it is all a charade, a kabuki dance in the name of Sikhi. Nothing else. Sinner ji writes: Sinner ji, here you are comparing apples and oranges. For Muslims we are all Kafirs and should be killed if not converted to Islam. Our Sikh history is the proof of all this. Your post shows that there is no rigid tradition in Islam which is a bit misguided because according to the Talibans, there is no option but to keep beard and wear a burka. Even music is shunned. As mentioned in my post above that Sikh tradition of keeping unshorn hair and Gurbani are intertwined and hence can not be separated. The beauty of Sikhi is that if you do not follow the Sikhi traditions, you will not be excommunicated, barred from entering any Gurdwara as is required in many religions nor you will be murdered as it often happens in Islam. So, who is Sehajdhari? Come to think of it, the name Sikh makes us all Sehajdharis because learning is a slow and lifelong evolving process, but that has nothing to do with shedding the Sikh tradition/look. Tejwant Singh [/QUOTE]
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Who Is Sehajdhari? A Question As Old As The 1925 Sikh Gurdwara Act
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