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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
Concept Of Jhoot (re: Jootha Food)
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<blockquote data-quote="Ishna" data-source="post: 145579" data-attributes="member: 2709"><p>Oh dear... I'm still not understanding, I'm sorry Gyani ji. I mean no disrespect and I humbly ask for your patience. </p><p></p><p>How can you have rules without having black-and-white? You can have guidelines which allow shades of grey but rules are rules -- if you break a rule you need to confess to the sangat and receive your punishment. How can there be any personal drawing of the line for a regular SRM Khalsa when the rules are spelled out?</p><p></p><p>You've said we need to look at what the Guru's were trying to create in us. What is not eating left-overs trying to create in us? Jasleen ji said eating left-overs was a form of worship, which is why Khalsa are told not to do it. That's left-overs.</p><p></p><p>Moving on to sharing food-- You say that being Khalsa is being part of an army and you don't share army food. What I'm not understanding is how on one hand we're told to be householders, and on the other soldiers, and to eat our food when we're at home with the family as if it is army rations. I've got two images in my mind:</p><p></p><p>1. one family who are all amritdhari sharing food and having a jolly time. </p><p>2. another family where, let's say the eldest son is amritdhari and everyone else isn't. He visits home one day for a birthday or something. His folks are putting on the show. He takes his share of the food first and the rest is for the family, because he doesn't share his rations with non-army personnel, however his dad has purchased the food with his own money and his non-Sikh mum has provided it on a platter for the family to take from.</p><p></p><p>I don't understand what the moral of the story is. What is Guruji trying to tell me, that I can't share food with my family who isn't amritdhari but I can share food with an amritdhari I've just met who for all I know is a wife-beater.</p><p></p><p>Or is a more black-and-white definition of SHARING and LEFT-OVERS required to clarify this?</p><p></p><p>I don't understand why a Sikh eating at a coffee shop is indicative of a slippery slope to drinking alcohol at a pub and wearing immodest clothing.</p><p></p><p>Again, I apologise that it's taking a while for me to comprehend this.</p></blockquote><p></p>
[QUOTE="Ishna, post: 145579, member: 2709"] Oh dear... I'm still not understanding, I'm sorry Gyani ji. I mean no disrespect and I humbly ask for your patience. How can you have rules without having black-and-white? You can have guidelines which allow shades of grey but rules are rules -- if you break a rule you need to confess to the sangat and receive your punishment. How can there be any personal drawing of the line for a regular SRM Khalsa when the rules are spelled out? You've said we need to look at what the Guru's were trying to create in us. What is not eating left-overs trying to create in us? Jasleen ji said eating left-overs was a form of worship, which is why Khalsa are told not to do it. That's left-overs. Moving on to sharing food-- You say that being Khalsa is being part of an army and you don't share army food. What I'm not understanding is how on one hand we're told to be householders, and on the other soldiers, and to eat our food when we're at home with the family as if it is army rations. I've got two images in my mind: 1. one family who are all amritdhari sharing food and having a jolly time. 2. another family where, let's say the eldest son is amritdhari and everyone else isn't. He visits home one day for a birthday or something. His folks are putting on the show. He takes his share of the food first and the rest is for the family, because he doesn't share his rations with non-army personnel, however his dad has purchased the food with his own money and his non-Sikh mum has provided it on a platter for the family to take from. I don't understand what the moral of the story is. What is Guruji trying to tell me, that I can't share food with my family who isn't amritdhari but I can share food with an amritdhari I've just met who for all I know is a wife-beater. Or is a more black-and-white definition of SHARING and LEFT-OVERS required to clarify this? I don't understand why a Sikh eating at a coffee shop is indicative of a slippery slope to drinking alcohol at a pub and wearing immodest clothing. Again, I apologise that it's taking a while for me to comprehend this. [/QUOTE]
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Hard Talk
Concept Of Jhoot (re: Jootha Food)
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