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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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Death As Per Sikhism
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<blockquote data-quote="Sikh80" data-source="post: 70005" data-attributes="member: 5290"><p><strong>DEATH,</strong></p><p></p><p><a href="http://www.thesikhencyclopedia.com/index2.php?option=com_content&task=view&id=793&pop=1&page=0&Itemid=143" target="_blank"><img src="http://www.thesikhencyclopedia.com/templates/ja_villadi/images/printButton.png" alt="" class="fr-fic fr-dii fr-draggable " style="" /></a> DEATH, the primordial mystery and one of the cardinal conditions of existence. Scientifically, death is defined as "the permanent cessation of the vital function in the bodies of animals and plants" or, simply, as the end of life caused by senescence or by stoppage of the means of sustenance to body cells. In <a href="http://www.allaboutsikhs.com/" target="_blank"><u><span style="color: #0000ff">SIKHISM</span></u></a> the universal fact of mortality is juxtaposed to immortality (amarapad) as the ultimate objective (paramartha) of life. As a biological reality death is the inevitable destiny of everyone. Even the divines and prophets have no immunity from it. Mortality reigns over the realms of the gods as well. Death will inevitably strike Even in the land of Lord <a href="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,1340/" target="_blank"><u><span style="color: #0000ff">INDRA</span></u></a>* Nor is Brahma`s* domain free from it. Likewise is Lord Siva`s* world decreed to come to naught. * three gods of the Hindu pantheon (GG, 237) We all entered this world "with death as our written fate" (GG, 876), says <a href="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,1173/" target="_blank"><u><span style="color: #0000ff">GURU</span></u></a> <a href="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,2089/" target="_blank"><u><span style="color: #0000ff">NANAK</span></u></a>. Death cannot be apprehended apart from life. Contemplating both together, one truly comprehends the phenomenon of life and death (maran jivan ki sojhi pae). A significant term used for death is kal which has a dual meaning. It connotes death as well as time. Both connotations interwine theologically. Kal is often denoted as jam kal (Jama = yama, the Vedic God of Death). Day in and day out it gnaws at the fabric of life. But man remains ignorant and perceives it not. That kal is constantly nibbling at life brings home to one the ephemerality of existence and therefore the necessity of making the most of it. If life has been lived in accord with acceptable laws it will win approval. Death is the privilege of men Who live life positively. (GG, 579) Death is legitimated by the ends it serves surmounting the throes of transmigration or sacrifice for an ideal or laying down of one`s life in a righteous cause. Such a death carries one beyond the realm of Time into the realm of Eternity (akal). Eternity does not signify extended Time, but the state beyond Time, and therefore beyond mortality. Participation in Eternity does not lie hereafter. It is the state of immortality (amarapad) here in life which is liberation (<a href="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,2030/" target="_blank"><u><span style="color: #0000ff">MUKTI</span></u></a>) from the throes of Time. That signifies the death of Death itself (kal kale). To attain this state of immortality one need not necessarily pass through the portals of biological death. This state can be attained while one is still alive. To achieve this, however, one has to die to oneself. This state is attainable by contemplating the Self by the grace of the Divine:As by the Lord`s favour one contemplates the self, So one learns to die while still living. (GG, 935) Dying to oneself has several kindred nuances in <a href="http://www.allaboutsikhs.com/" target="_blank"><u><span style="color: #0000ff">SIKH</span></u></a> theology. Spoken, not only in terms of decimation of man and even of egoity (haumai), this is also the connotation of dying in sabda (the Holy Word): He who ceases in sabda His death is blessed. (GG, 1067) Another type of "blessed" dying is through sacrifice. When he initiated the order of the <a href="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,1634/" target="_blank"><u><span style="color: #0000ff">KHALSA</span></u></a> in 1699, Guru Gobind <a href="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,2742/" target="_blank"><u><span style="color: #0000ff">SINGH</span></u></a> invited <a href="http://www.allaboutsikhs.com/" target="_blank"><u><span style="color: #0000ff">SIKHS</span></u></a> to offer him their own heads. Five volunteered in response to the call. The baptismal initiation ceremony fashioned after that event even now encapsulates its symbolic sacrifice. The initiate is required to die to his past samskaras and be born into the Guru`s family. The kindred spirits who Served their Lord while they lived Kept Him in mind while departing, (GG, 1000) yearn for their departure to their `real home` (ny ghar) where they have a tryst with their Divine Spouse. At that time they invoke the blessings of one and all: Predestined is the hour of my nuptials* Come ye, my friends, and anoint the doorsteps. `mystical term for death en are thus advised to meditate on Him who sends the call: May the day of union for each arrive (GG, 12) Death, then, marks the day of union with the Divine. It is not an occasion for grief. Lamentation over death is forbidden the Sikhs. In his Ramkali Sadd, The Call, the poet in the Guru <a href="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,2782/" target="_blank"><u><span style="color: #0000ff">GRANTH</span></u></a> Sahib records: By his wish the holy Guru (Guru Amar Das) his entire family to himself called, and said: No one after me should cry, Such that cry shall no way please me. The Sikh bereavement ceremony consists of having the Holy Book, the Guru Granth Sahib, recited from end to end, praying for the departed soul and distributing the sacramental (karahprasad</p><p>source:The sikhencyclopedia</p></blockquote><p></p>
[QUOTE="Sikh80, post: 70005, member: 5290"] [B]DEATH,[/B] [URL="http://www.thesikhencyclopedia.com/index2.php?option=com_content&task=view&id=793&pop=1&page=0&Itemid=143"][IMG]http://www.thesikhencyclopedia.com/templates/ja_villadi/images/printButton.png[/IMG][/URL] DEATH, the primordial mystery and one of the cardinal conditions of existence. Scientifically, death is defined as "the permanent cessation of the vital function in the bodies of animals and plants" or, simply, as the end of life caused by senescence or by stoppage of the means of sustenance to body cells. In [URL="http://www.allaboutsikhs.com/"][U][COLOR=#0000ff]SIKHISM[/COLOR][/U][/URL] the universal fact of mortality is juxtaposed to immortality (amarapad) as the ultimate objective (paramartha) of life. As a biological reality death is the inevitable destiny of everyone. Even the divines and prophets have no immunity from it. Mortality reigns over the realms of the gods as well. Death will inevitably strike Even in the land of Lord [URL="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,1340/"][U][COLOR=#0000ff]INDRA[/COLOR][/U][/URL]* Nor is Brahma`s* domain free from it. Likewise is Lord Siva`s* world decreed to come to naught. * three gods of the Hindu pantheon (GG, 237) We all entered this world "with death as our written fate" (GG, 876), says [URL="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,1173/"][U][COLOR=#0000ff]GURU[/COLOR][/U][/URL] [URL="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,2089/"][U][COLOR=#0000ff]NANAK[/COLOR][/U][/URL]. Death cannot be apprehended apart from life. Contemplating both together, one truly comprehends the phenomenon of life and death (maran jivan ki sojhi pae). A significant term used for death is kal which has a dual meaning. It connotes death as well as time. Both connotations interwine theologically. Kal is often denoted as jam kal (Jama = yama, the Vedic God of Death). Day in and day out it gnaws at the fabric of life. But man remains ignorant and perceives it not. That kal is constantly nibbling at life brings home to one the ephemerality of existence and therefore the necessity of making the most of it. If life has been lived in accord with acceptable laws it will win approval. Death is the privilege of men Who live life positively. (GG, 579) Death is legitimated by the ends it serves surmounting the throes of transmigration or sacrifice for an ideal or laying down of one`s life in a righteous cause. Such a death carries one beyond the realm of Time into the realm of Eternity (akal). Eternity does not signify extended Time, but the state beyond Time, and therefore beyond mortality. Participation in Eternity does not lie hereafter. It is the state of immortality (amarapad) here in life which is liberation ([URL="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,2030/"][U][COLOR=#0000ff]MUKTI[/COLOR][/U][/URL]) from the throes of Time. That signifies the death of Death itself (kal kale). To attain this state of immortality one need not necessarily pass through the portals of biological death. This state can be attained while one is still alive. To achieve this, however, one has to die to oneself. This state is attainable by contemplating the Self by the grace of the Divine:As by the Lord`s favour one contemplates the self, So one learns to die while still living. (GG, 935) Dying to oneself has several kindred nuances in [URL="http://www.allaboutsikhs.com/"][U][COLOR=#0000ff]SIKH[/COLOR][/U][/URL] theology. Spoken, not only in terms of decimation of man and even of egoity (haumai), this is also the connotation of dying in sabda (the Holy Word): He who ceases in sabda His death is blessed. (GG, 1067) Another type of "blessed" dying is through sacrifice. When he initiated the order of the [URL="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,1634/"][U][COLOR=#0000ff]KHALSA[/COLOR][/U][/URL] in 1699, Guru Gobind [URL="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,2742/"][U][COLOR=#0000ff]SINGH[/COLOR][/U][/URL] invited [URL="http://www.allaboutsikhs.com/"][U][COLOR=#0000ff]SIKHS[/COLOR][/U][/URL] to offer him their own heads. Five volunteered in response to the call. The baptismal initiation ceremony fashioned after that event even now encapsulates its symbolic sacrifice. The initiate is required to die to his past samskaras and be born into the Guru`s family. The kindred spirits who Served their Lord while they lived Kept Him in mind while departing, (GG, 1000) yearn for their departure to their `real home` (ny ghar) where they have a tryst with their Divine Spouse. At that time they invoke the blessings of one and all: Predestined is the hour of my nuptials* Come ye, my friends, and anoint the doorsteps. `mystical term for death en are thus advised to meditate on Him who sends the call: May the day of union for each arrive (GG, 12) Death, then, marks the day of union with the Divine. It is not an occasion for grief. Lamentation over death is forbidden the Sikhs. In his Ramkali Sadd, The Call, the poet in the Guru [URL="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,2782/"][U][COLOR=#0000ff]GRANTH[/COLOR][/U][/URL] Sahib records: By his wish the holy Guru (Guru Amar Das) his entire family to himself called, and said: No one after me should cry, Such that cry shall no way please me. The Sikh bereavement ceremony consists of having the Holy Book, the Guru Granth Sahib, recited from end to end, praying for the departed soul and distributing the sacramental (karahprasad source:The sikhencyclopedia [/QUOTE]
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