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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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Hard Talk
A Sikh Without His Flowing Hair And Turban
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<blockquote data-quote="amar7979" data-source="post: 61619" data-attributes="member: 5325"><p><strong><span style="color: blue">'SHAMEFUL' IS WHAT COMES TO MY MIND TO ALL THOSE WHO SHORN THEIR HAIR AND CALL THESELVES AS SIKHS !! </span></strong></p><p> </p><p><span style="color: #0000ff"><strong>Very rightly quoted by 'truthseekar' : <em><u>WHY TRY TO FIT IN WHEN YOU WERE ONLY BORN TO STAND OUT</u></em></strong></span></p><p> </p><p><strong><span style="color: blue">The Importance of Hair in Sikh Philosophy and practice</span></strong></p><p> </p><p><span style="color: blue">In Sikh philosophy and practice, the keeping of unshaven hair (Kesh) means that the Sikh lives in and resigns himself to the Will of God (Hukam). Again it is by the Will of God that man has been created the highest being in God's creation. This wonderful universe with its innumerable suns and planets came into being according to His command (Hukam). The whole of His creation and the laws that govern it and operate the highly complicated system of the universe, are in accordance with His Will. God's Will is supreme. Guru Nanak, the founder of the Sikh faith, writes about this supreme Will of the Creator in Japji: "By the Will of God all forms come into being. The working of that Will cannot be described. It is by His Will that the forms develop life in them and grow exalted; Some become good and others evil, And receive pain and pleasure accordingly. By that Will some are brought under grace; And the others are doomed forever. All the subject to the supreme Will, none is outside its pale, Nanak, if this be rightly understood, no one would assert himself. " </span></p><p> </p><p><span style="color: blue">It was thus quite apt that the form and appearance of the Guru's Sikh should essentially be that which God almighty has given him according to His Will (Hukam). A woman's beauty lies in her smooth skin and rounded face while a man's beard signifies his masculinity, strength and virility. In a debate at Mecca, Guru Nanak explained his viewpoint regarding the Kesh (unshaven hair) to Pir Bahauddin in the following words reported in the Janam Sakhi (Traditional Story) : </span></p><p><span style="color: blue">Pir Bahauddin: Why have, you, O Baba Nanak, overlooked both the Hindu and Muslim traditions in their entirety? </span></p><p><span style="color: blue">Baba Nanak: Listen Bahauddin, I tell you that both the Hindus and the Muslims have degraded themselves by shaving their hair. </span></p><p><span style="color: blue">Pir Bahauddin: Without the Muslim law, no one can become pure. Without circumcision, a man cannot receive honour in God's court. </span></p><p><span style="color: blue">Baba Nanak: The real circumcision is to live in God's Will. One should die with the hair intact; the hair with which one is born. He who keeps the hair as God's trust, is really a great man. The first circumcision is the hair and keeping it on the head is to live in His Will. He who keeps the hair intact, lives by honest labour, and shuns other's right, is honoured by God. Some undergo circumcision, others cut holes in their ears; it is only the dishonest who try to tamper with God's gift of completeness of human form. </span></p><p><span style="color: blue">Finally Guru Nanak declared that with a turban on, the human form becomes complete in all respects and the unshaven hair is the symbol of the one universal religion, which we all inherit at birth. </span></p><p><span style="color: blue">The sanctity of keeping uncut hair (Kesh) with Keski (Turban) on has been observed by all Sikh Gurus (From Guru Nanak to Guru Gobind Singh) and it was Guru Arjan who wrote in Raag Maru (page 1084 of the Sikh Holy Book.) "<em>Sabat Surat Dastar Sira</em>" which means 'Keep the God-given form intact with a turban donned on your head'. </span><span style="color: blue">The tenth Guru, Guru Gobind Singh, the founder of the Khalsa, gave the command that these symbols (5 K's) are a must. These are a mode of discipline signifying the wearer's belongingness to the Khalsa. The five K's are a test of a Sikh's firmness and strength of his faith. They foster Brotherhood and a sense of unity. They make a Sikh look like the Guru himself and inspire him to follow the Guru's command. Guru Gobind Singh wrote the following about his Khalsa: "The Khalsa is my own special form I always manifest in the Sikhs (Khalsa). The Khalsa is my body and soul". </span></p></blockquote><p></p>
[QUOTE="amar7979, post: 61619, member: 5325"] [B][COLOR=blue]'SHAMEFUL' IS WHAT COMES TO MY MIND TO ALL THOSE WHO SHORN THEIR HAIR AND CALL THESELVES AS SIKHS !! [/COLOR][/B] [B][/B] [COLOR=#0000ff][B]Very rightly quoted by 'truthseekar' : [I][U]WHY TRY TO FIT IN WHEN YOU WERE ONLY BORN TO STAND OUT[/U][/I][/B][/COLOR] [B][/B] [B][COLOR=blue]The Importance of Hair in Sikh Philosophy and practice[/COLOR][/B] [COLOR=blue]In Sikh philosophy and practice, the keeping of unshaven hair (Kesh) means that the Sikh lives in and resigns himself to the Will of God (Hukam). Again it is by the Will of God that man has been created the highest being in God's creation. This wonderful universe with its innumerable suns and planets came into being according to His command (Hukam). The whole of His creation and the laws that govern it and operate the highly complicated system of the universe, are in accordance with His Will. God's Will is supreme. Guru Nanak, the founder of the Sikh faith, writes about this supreme Will of the Creator in Japji: "By the Will of God all forms come into being. The working of that Will cannot be described. It is by His Will that the forms develop life in them and grow exalted; Some become good and others evil, And receive pain and pleasure accordingly. By that Will some are brought under grace; And the others are doomed forever. All the subject to the supreme Will, none is outside its pale, Nanak, if this be rightly understood, no one would assert himself. " [/COLOR] [COLOR=blue]It was thus quite apt that the form and appearance of the Guru's Sikh should essentially be that which God almighty has given him according to His Will (Hukam). A woman's beauty lies in her smooth skin and rounded face while a man's beard signifies his masculinity, strength and virility. In a debate at Mecca, Guru Nanak explained his viewpoint regarding the Kesh (unshaven hair) to Pir Bahauddin in the following words reported in the Janam Sakhi (Traditional Story) : [/COLOR] [COLOR=blue]Pir Bahauddin: Why have, you, O Baba Nanak, overlooked both the Hindu and Muslim traditions in their entirety? [/COLOR] [COLOR=blue]Baba Nanak: Listen Bahauddin, I tell you that both the Hindus and the Muslims have degraded themselves by shaving their hair. [/COLOR] [COLOR=blue]Pir Bahauddin: Without the Muslim law, no one can become pure. Without circumcision, a man cannot receive honour in God's court. [/COLOR] [COLOR=blue]Baba Nanak: The real circumcision is to live in God's Will. One should die with the hair intact; the hair with which one is born. He who keeps the hair as God's trust, is really a great man. The first circumcision is the hair and keeping it on the head is to live in His Will. He who keeps the hair intact, lives by honest labour, and shuns other's right, is honoured by God. Some undergo circumcision, others cut holes in their ears; it is only the dishonest who try to tamper with God's gift of completeness of human form. [/COLOR] [COLOR=blue]Finally Guru Nanak declared that with a turban on, the human form becomes complete in all respects and the unshaven hair is the symbol of the one universal religion, which we all inherit at birth. [/COLOR] [COLOR=blue]The sanctity of keeping uncut hair (Kesh) with Keski (Turban) on has been observed by all Sikh Gurus (From Guru Nanak to Guru Gobind Singh) and it was Guru Arjan who wrote in Raag Maru (page 1084 of the Sikh Holy Book.) "[I]Sabat Surat Dastar Sira[/I]" which means 'Keep the God-given form intact with a turban donned on your head'. [/COLOR][COLOR=blue]The tenth Guru, Guru Gobind Singh, the founder of the Khalsa, gave the command that these symbols (5 K's) are a must. These are a mode of discipline signifying the wearer's belongingness to the Khalsa. The five K's are a test of a Sikh's firmness and strength of his faith. They foster Brotherhood and a sense of unity. They make a Sikh look like the Guru himself and inspire him to follow the Guru's command. Guru Gobind Singh wrote the following about his Khalsa: "The Khalsa is my own special form I always manifest in the Sikhs (Khalsa). The Khalsa is my body and soul". [/COLOR] [/QUOTE]
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A Sikh Without His Flowing Hair And Turban
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