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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
Yes Kesh, Why Tied?
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<blockquote data-quote="max314" data-source="post: 46240" data-attributes="member: 2817"><p>The turban is like a banner. It's a symbol of freedom and a declaration of aristocracy.</p><p></p><p>In the Old East, the turban was considered the highest sign of aristocracy, allowed only to be worn by kings and other figures of importance. What Guru Gobind Singh did was to say that all men - not just the ones born into certain families - had the right to wear it.</p><p></p><p>The meaning of the turban in the popular mind has altered as of late. Oh so many people associate turbans with Arab terrorists, which is an unfortunate association. But it's original intention was the one stated above.</p><p></p><p>So yes, it is "ritualistic" in some senses, but it is not "pointless". As I've said, the whole 'point' of wearing a turban was to 'make a point' :}{}{}:</p><p></p><p>You should know that the cutting of hair is not condemned anywhere in the Guru Granth Sahib. In fact, there is a passage that reads as follows:</p><p></p><p style="text-align: center"><em>"Kabir, when you are in love with the One God, duality and alienation depart. You may have long hair, or you may shave your head bald."</em></p> <p style="text-align: center"></p> <p style="text-align: center"><strong>~ KABIR ~</strong></p> <p style="text-align: center"><strong></strong></p> <p style="text-align: center"><strong>Adi Granth, p. 1365</strong></p><p></p><p>The keeping of hair and the wearing of the turban were ideas written about in the Dassam Granth; a separate compilation containing the writings of the Tenth Master.</p><p></p><p>If you're a <em>Star Wars</em> fan, like me, then you might like thinking of it like this: the Force exists, and both Jedis and normal people who learn to harness its energies can utilise it. But those who do not control their inner selves and do not practice discipline become destructive in their powers. They become 'Sith'. Therefore, it is necessary for the Jedi to have a certain code to help to ensure that no selfish Siths are created. Of course, there is still no guarantee but it certainly helps.</p><p></p><p>Similarly, the Tenth Master felt that if ever Khalsa (or 'Jedi Knight') wore the <strong>5Ks</strong> to remind him/her of their values at all times of the day and night and to recite the words of <em>gurbani</em> that teach devotion to nothing except the Universe itself (<em>waheguru</em>), and to respect all its creations and to fights for the equality of all men and women, that the fire-woshipping, snake-eating, triabl-warring, widow-burning, stone worshipping world of 17th century India could be changed for the better into a more productive society.</p><p></p><p>Whilst I don't adhere to the Code Of The Khalsa, I certainly don't see anything wrong in adopting it. Even if it is a little dated, it can still teach good morals and good discipline.</p></blockquote><p></p>
[QUOTE="max314, post: 46240, member: 2817"] The turban is like a banner. It's a symbol of freedom and a declaration of aristocracy. In the Old East, the turban was considered the highest sign of aristocracy, allowed only to be worn by kings and other figures of importance. What Guru Gobind Singh did was to say that all men - not just the ones born into certain families - had the right to wear it. The meaning of the turban in the popular mind has altered as of late. Oh so many people associate turbans with Arab terrorists, which is an unfortunate association. But it's original intention was the one stated above. So yes, it is "ritualistic" in some senses, but it is not "pointless". As I've said, the whole 'point' of wearing a turban was to 'make a point' :}{}{}: You should know that the cutting of hair is not condemned anywhere in the Guru Granth Sahib. In fact, there is a passage that reads as follows: [center][i]"Kabir, when you are in love with the One God, duality and alienation depart. You may have long hair, or you may shave your head bald."[/i] [b]~ KABIR ~ Adi Granth, p. 1365[/b][/center] The keeping of hair and the wearing of the turban were ideas written about in the Dassam Granth; a separate compilation containing the writings of the Tenth Master. If you're a [i]Star Wars[/i] fan, like me, then you might like thinking of it like this: the Force exists, and both Jedis and normal people who learn to harness its energies can utilise it. But those who do not control their inner selves and do not practice discipline become destructive in their powers. They become 'Sith'. Therefore, it is necessary for the Jedi to have a certain code to help to ensure that no selfish Siths are created. Of course, there is still no guarantee but it certainly helps. Similarly, the Tenth Master felt that if ever Khalsa (or 'Jedi Knight') wore the [b]5Ks[/b] to remind him/her of their values at all times of the day and night and to recite the words of [i]gurbani[/i] that teach devotion to nothing except the Universe itself ([i]waheguru[/i]), and to respect all its creations and to fights for the equality of all men and women, that the fire-woshipping, snake-eating, triabl-warring, widow-burning, stone worshipping world of 17th century India could be changed for the better into a more productive society. Whilst I don't adhere to the Code Of The Khalsa, I certainly don't see anything wrong in adopting it. Even if it is a little dated, it can still teach good morals and good discipline. [/QUOTE]
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