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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
An Outsider's Thought On The 5ks
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<blockquote data-quote="Sicarius" data-source="post: 167507" data-attributes="member: 18164"><p>I am a new Sikhi. I am a Latino, and was raised a Catholic. I feel that this empowers me in some ways to look at new religions objectively.</p><p></p><p>I have respect for the 5ks, I understand their origin, and been moved by their meaning. However, what attracts me to Sikhism, is it's rejection of blind ritual and mythology. I consider the K's a choice in this way, as it is meant to honor the ancient history of persecution the Sikh's experience and their rebellion to it. However, to say a man has erred God by not wearing a beard, and a turban is obviously contrary core Sikh beliefs. This can be seen in that I believe it was the 9th or 10th Guru who introduced the obligation, thus making it something relatively new. The 5 K's is a culture practice showing honor to history of struggle alongside a modern maintenance and rememberance of it. However, it is obligatory to be a good Sikh is 100% contrary to everything I have read on Sikhism. </p><p></p><p>I've heard the arguments that cutting one's hair is harming oneself. Yet Sikhs clip their nails... I've heard the argument that they only cut the dead part of the nail, but even this is untrue, all attached nails are as much living tissue as hair itself. The institution has become a dogmatic group identification function, which is fine, but it IS optional and more linked to Punjabi Sikh history than worship of God. This dichotomy is most notably shown in that many turbaned and kes-carrying Sikhs drink alcohol and eat bad food or just live unhealthy... The whole point of the symbol of the Kes is not harming oneself, it's a huge hypocrisy to simply maintain the superficiality of a symbol while debasing it's meaning. Living healthy, taking care of one's body and rejecting vice says far more of virtue than not cutting one's hair which has 0 functional use and is hypocritical if you clip your nails.</p><p></p><p>The focus of the Turban is to show proudly that one is Sikh and wear it like a crown. Yet one does not need a turban to be proud or walk like a Singh. If one wants to truly show their loyalty to Sikhdom to the world, then a tattoo would serve just as well. The turban is a cultural symbol to express a deeper meaning, yet that meaning can be expressed as well without it. Thus from my point of view, it is a choice.</p><p></p><p>In addition, the Kirpan, has little to no functional use nowadays as a weapon against injustice, being martially prepared and armed on your property is far more effective. </p><p></p><p>Dedication to the 5ks is admirable, but from an objective outlook they are just socio-cultural practices reflecting a history of oppression in the Punjab in the 17th and 18th centuries...and have little to do with understanding of God or the ethics attached to it. They are outward symbols of inward meaning that are better lived through ethics than shown in through a costume. </p><p></p><p>In my culture, I also have been taught from a young age that a short haircut with a trim beard represents cleanliness. I have left Catholicism for it's flawed outlook and organization, but I do not also need to leave my Latin cultural more's to become a Sikh from my POV.</p><p></p><p> Will I encounter prejudice in my path to becoming a Sikh by holding this opinion? </p><p>What branches/sects of Sikhism do not 'require' a turban, and a beard? </p><p></p><p>What are your thoughts on my assertion upon the Ks?</p><p></p><p>Sincerely,</p><p>A New Sikh</p></blockquote><p></p>
[QUOTE="Sicarius, post: 167507, member: 18164"] I am a new Sikhi. I am a Latino, and was raised a Catholic. I feel that this empowers me in some ways to look at new religions objectively. I have respect for the 5ks, I understand their origin, and been moved by their meaning. However, what attracts me to Sikhism, is it's rejection of blind ritual and mythology. I consider the K's a choice in this way, as it is meant to honor the ancient history of persecution the Sikh's experience and their rebellion to it. However, to say a man has erred God by not wearing a beard, and a turban is obviously contrary core Sikh beliefs. This can be seen in that I believe it was the 9th or 10th Guru who introduced the obligation, thus making it something relatively new. The 5 K's is a culture practice showing honor to history of struggle alongside a modern maintenance and rememberance of it. However, it is obligatory to be a good Sikh is 100% contrary to everything I have read on Sikhism. I've heard the arguments that cutting one's hair is harming oneself. Yet Sikhs clip their nails... I've heard the argument that they only cut the dead part of the nail, but even this is untrue, all attached nails are as much living tissue as hair itself. The institution has become a dogmatic group identification function, which is fine, but it IS optional and more linked to Punjabi Sikh history than worship of God. This dichotomy is most notably shown in that many turbaned and kes-carrying Sikhs drink alcohol and eat bad food or just live unhealthy... The whole point of the symbol of the Kes is not harming oneself, it's a huge hypocrisy to simply maintain the superficiality of a symbol while debasing it's meaning. Living healthy, taking care of one's body and rejecting vice says far more of virtue than not cutting one's hair which has 0 functional use and is hypocritical if you clip your nails. The focus of the Turban is to show proudly that one is Sikh and wear it like a crown. Yet one does not need a turban to be proud or walk like a Singh. If one wants to truly show their loyalty to Sikhdom to the world, then a tattoo would serve just as well. The turban is a cultural symbol to express a deeper meaning, yet that meaning can be expressed as well without it. Thus from my point of view, it is a choice. In addition, the Kirpan, has little to no functional use nowadays as a weapon against injustice, being martially prepared and armed on your property is far more effective. Dedication to the 5ks is admirable, but from an objective outlook they are just socio-cultural practices reflecting a history of oppression in the Punjab in the 17th and 18th centuries...and have little to do with understanding of God or the ethics attached to it. They are outward symbols of inward meaning that are better lived through ethics than shown in through a costume. In my culture, I also have been taught from a young age that a short haircut with a trim beard represents cleanliness. I have left Catholicism for it's flawed outlook and organization, but I do not also need to leave my Latin cultural more's to become a Sikh from my POV. Will I encounter prejudice in my path to becoming a Sikh by holding this opinion? What branches/sects of Sikhism do not 'require' a turban, and a beard? What are your thoughts on my assertion upon the Ks? Sincerely, A New Sikh [/QUOTE]
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An Outsider's Thought On The 5ks
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