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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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Gurmat Vichaar
Gurmat Vichar - Discussions
Basic Of Sikhism
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<blockquote data-quote="Sikh80" data-source="post: 76900" data-attributes="member: 5290"><p>[FONT=Arial, Helvetica, sans-serif]<span style="font-size: 12px"><strong>The Khalsa </strong></span></p><p><span style="font-size: 12px"><strong> Comments from Sikh Scholars</strong></span>[/FONT] <img src="http://www.sikhs.org/rkhanda.gif" alt="" class="fr-fic fr-dii fr-draggable " style="" /> </p><p> <em>[FONT=Arial, Helvetica, sans-serif]<span style="font-size: 10px">Retention of the Five K's, Paper by Dr. Jarnail Singh</span>[/FONT]</em>[FONT=Arial, Helvetica, sans-serif]<span style="font-size: 10px"></span></p><p><span style="font-size: 10px"> The baptism of a Sikh has to be voluntary act, ie., the person has to offer himself, and the ceremony can be performed by five individuals already baptized. The baptism in Sikhism is a further stage and a person could stay in the Sikh faith for a long time without being baptized. While wearing of the five K's is not obligatory for non-baptized Sikhs, they do start wearing these symbols long before being baptized. In a sense it is the evolution of the individual towards the final goal, keeping of unshorn hair is usually the start of the process. Hence every Sikh, baptized or not, has the right to wear these symbols.</span>[/FONT] </p><p> [FONT=Arial, Helvetica, sans-serif]<span style="font-size: 10px"><em>Sikhism: A Complete Introduction by Dr. H.S. Singha and Satwant Kaur, Hemkunt Press, Delhi</em></span></p><p><span style="font-size: 10px"> The basic transformation in the concept of an ideal Sikh from Guru Nanak Dev to Guru Gobind Singh is the transformation from a Sikh to a Singh. A Singh is a person who has reached the goal; who has realised the Self and whose own self is therfore no more; whose ego and little personality are shed off and destroyed; and who thus has no proper particular home and so is designated by the generic term Singh so long as he is active in the social and political context of the Sikh way of life. The term Sikh on the other hand implies a person who is a learner, who is set on the path of spiritual perfection and self-realization but who has not yet fully realised the Self, who has not yet found the Truth in entirety. When a Sikh reaches the final goal and ceases to act with the fulcrum of his ego, he becomes a Singh, the perfected one. </span>[/FONT] </p><p> [FONT=Arial, Helvetica, sans-serif]<span style="font-size: 10px"><em>The Question of Sikh Identity, Paper by Gurutej Singh</em></span></p><p><span style="font-size: 10px"> As long as Sikhs refuse to practice daily the lifestyle set down by the ten Gurus, there will always be ignorance, in-fighting, slandering, and lack of co-operation and communication between Sikhs as well as between Sikhs and non-Sikhs. Politics will continue to take precedent over prayer, because people forget how to pray or become so comfortable with material possessions that prayer becomes redundant. It is only through daily Sadhana, doing path, living together as community, refraining from alcohol and drugs, singing Gurbani Kirtan, chanting God's name, and living in God-given form, that a Sikh becomes a Sikh. To discuss who's a Sikh and who's not a Sikh beyond this is meaningless. </span>[/FONT]</p></blockquote><p></p>
[QUOTE="Sikh80, post: 76900, member: 5290"] [FONT=Arial, Helvetica, sans-serif][SIZE=3][B]The Khalsa Comments from Sikh Scholars[/B][/SIZE][/FONT] [IMG]http://www.sikhs.org/rkhanda.gif[/IMG] [I][FONT=Arial, Helvetica, sans-serif][SIZE=2]Retention of the Five K's, Paper by Dr. Jarnail Singh[/SIZE][/FONT][/I][FONT=Arial, Helvetica, sans-serif][SIZE=2] The baptism of a Sikh has to be voluntary act, ie., the person has to offer himself, and the ceremony can be performed by five individuals already baptized. The baptism in Sikhism is a further stage and a person could stay in the Sikh faith for a long time without being baptized. While wearing of the five K's is not obligatory for non-baptized Sikhs, they do start wearing these symbols long before being baptized. In a sense it is the evolution of the individual towards the final goal, keeping of unshorn hair is usually the start of the process. Hence every Sikh, baptized or not, has the right to wear these symbols.[/SIZE][/FONT] [FONT=Arial, Helvetica, sans-serif][SIZE=2][I]Sikhism: A Complete Introduction by Dr. H.S. Singha and Satwant Kaur, Hemkunt Press, Delhi[/I] The basic transformation in the concept of an ideal Sikh from Guru Nanak Dev to Guru Gobind Singh is the transformation from a Sikh to a Singh. A Singh is a person who has reached the goal; who has realised the Self and whose own self is therfore no more; whose ego and little personality are shed off and destroyed; and who thus has no proper particular home and so is designated by the generic term Singh so long as he is active in the social and political context of the Sikh way of life. The term Sikh on the other hand implies a person who is a learner, who is set on the path of spiritual perfection and self-realization but who has not yet fully realised the Self, who has not yet found the Truth in entirety. When a Sikh reaches the final goal and ceases to act with the fulcrum of his ego, he becomes a Singh, the perfected one. [/SIZE][/FONT] [FONT=Arial, Helvetica, sans-serif][SIZE=2][I]The Question of Sikh Identity, Paper by Gurutej Singh[/I] As long as Sikhs refuse to practice daily the lifestyle set down by the ten Gurus, there will always be ignorance, in-fighting, slandering, and lack of co-operation and communication between Sikhs as well as between Sikhs and non-Sikhs. Politics will continue to take precedent over prayer, because people forget how to pray or become so comfortable with material possessions that prayer becomes redundant. It is only through daily Sadhana, doing path, living together as community, refraining from alcohol and drugs, singing Gurbani Kirtan, chanting God's name, and living in God-given form, that a Sikh becomes a Sikh. To discuss who's a Sikh and who's not a Sikh beyond this is meaningless. [/SIZE][/FONT] [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Basic Of Sikhism
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