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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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<blockquote data-quote="Harjas Kaur Khalsa" data-source="post: 74551" data-attributes="member: 2125"><p><span style="color: black">I have no affiliation with 3HO. I took amrit with Akhand Kirtani Jatha, so I try to humbly follow this Maryada. I am neither a supporter, nor an antagonist of 3HO or their naming practices. In Western countries, there are so many people with Surnames Singh and Kaur that it becomes problematic for id theft. Having 3 legal names instead of 2 is preferred. I could keep my birth surname, but it would denote a lot...ethnicity, social status, etc. Birth surnames really do open people to discrimination and even arrogance. How often in history have rosters of names been scoured for undesirable caste, creed, race to subject their bearers to violence? So I elected to remove my birth name completely. In this way I renounce all privilege and penalty. I can be neither persecutor nor persecuted except for my Sikh religion. And that is my solidarity with all persecuted people in history, who met with hatred because of a name.</span></p><p> </p><p><span style="color: black">I did not choose the name I now have. It was selected by my Punjabi friend when I got amrit chuk. The OP was concerning previous debates about people who remove kesh and consider themselves Sikhs. And the discussion revolved around the necessity or validity of amrit and Guru diksha. Hence the challenge regarding Khalsa as use in a surname.</span></p><p> </p><p>I reiterate...are we worthy to be called Nirmal? Are we worthy to be called Amrit? Are we worthy to be called Gurshabad? Are we worthy to be called kaur? Are we worthy to be called Singh? Yet these are all accepted names which distinguish holy qualities we may not have, but strive to attain. Guruji was teaching us something about self-worth and Divine dignity with these names and qualities. He was elevating us to our highest inner potantial and truest spiritual nature. </p><p> </p><p>Rather than criticizing our humble attempts at keeping a spiritual practice, it is explanatory in the very meaning of the word Khalsa from the original Farsi. Khalsa means the innermost self turns to the God and Satguru to attain liberation. Hence, rather than a spiritual attainment or element of haumai, to become amritdhari, and to have Sikh names remind us what we want to acheive in this life by these practices...spiritual liberation. We don't become better than one another. We become what we were always intended to be. One with the Vaheguru.</p><p> </p><p>If people want to cut kes, that is fine. Everything in life is a choice. But you cannot have a Satguru if you do not obey his hukams. Guruji has given us the hukam not to cut the kes. Does keeping kes make someone more spiritual or holier-than-thou? No. Spirituality is an evolutionary process. But clinging in obedience to a Satguru is a sure sign of being on a spiritual path. And if you are on a spiritual path and have Satguruji, then rest assured, at some point you will attain liberation as grace of Guru. So keeping kes, keeping the panj kakkars, receiving amrit is the Sikh dharam. And Guruji has given the greatest gift to His Sikhs...a path to mukti. Follow this path or not. It is an individual choice. </p><p> </p><p>When a Sikh is accepted to receive amrit which is a bond with Guru, it is the Sikh accepting Guru as Guru, and commiting to follow the Sikh Rehit Maryada as dharam, that Sikh becomes a member of the Khalsa Panth. But becoming Khalsa is an evolutionary process. And that process is something Guru will guide. And with Guruji's kirpa may we all one day become Gurmukh.</p><p> </p><p>Every living thing has the presence of Akal Purakh. This does not mean following a negative path will get you somewhere. It doesn't mean repudiating a valid path will get you somewhere. Satguruji can be trusted. He is the light in the darkness. He is a sure path and a boat across this ocean of suffering. We cling to Guruji, not because we are holy, but because we need His holiness to light our way. If you don't want this path, don't criticize it. Don't criticize the amritdharis and try to change them. Just find your own path and follow it with your heart. But don't try to say that it's Sikhi.</p><p> </p><p>It is a point of humility and often social ostracism to keep the panj kakkars in modern society. So it is a foolish argument to say we are so proud of our keses that we should remove them and be as vain and frivolous as modern society prefers. It is with humility that we bow down our hairs to God and Guru and take these blessed names and make their our very own. It is with longing that we take this Holy Gurbani and Rehit Maryada and try to become a sincere disciple of a true Master. Since the Master sees our inner nature, it doesn't even matter who we try to fool with our haumai. We haunt ourselves and all human history with our panj dhoots. In the kalyug, even spirituality has a bad name. All we can do is Naam jap. Put your entire focus on the good Name, on the Reality. The reality is we are passing away every second. It doesn't matter who we are. It only matters what we become. Like a child plays at being an adult, we practice what it means to be someone good.</p><p> </p><p>~Please forgive my misunderstanding</p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 74551, member: 2125"] [COLOR=black]I have no affiliation with 3HO. I took amrit with Akhand Kirtani Jatha, so I try to humbly follow this Maryada. I am neither a supporter, nor an antagonist of 3HO or their naming practices. In Western countries, there are so many people with Surnames Singh and Kaur that it becomes problematic for id theft. Having 3 legal names instead of 2 is preferred. I could keep my birth surname, but it would denote a lot...ethnicity, social status, etc. Birth surnames really do open people to discrimination and even arrogance. How often in history have rosters of names been scoured for undesirable caste, creed, race to subject their bearers to violence? So I elected to remove my birth name completely. In this way I renounce all privilege and penalty. I can be neither persecutor nor persecuted except for my Sikh religion. And that is my solidarity with all persecuted people in history, who met with hatred because of a name.[/COLOR] [COLOR=black]I did not choose the name I now have. It was selected by my Punjabi friend when I got amrit chuk. The OP was concerning previous debates about people who remove kesh and consider themselves Sikhs. And the discussion revolved around the necessity or validity of amrit and Guru diksha. Hence the challenge regarding Khalsa as use in a surname.[/COLOR] I reiterate...are we worthy to be called Nirmal? Are we worthy to be called Amrit? Are we worthy to be called Gurshabad? Are we worthy to be called kaur? Are we worthy to be called Singh? Yet these are all accepted names which distinguish holy qualities we may not have, but strive to attain. Guruji was teaching us something about self-worth and Divine dignity with these names and qualities. He was elevating us to our highest inner potantial and truest spiritual nature. Rather than criticizing our humble attempts at keeping a spiritual practice, it is explanatory in the very meaning of the word Khalsa from the original Farsi. Khalsa means the innermost self turns to the God and Satguru to attain liberation. Hence, rather than a spiritual attainment or element of haumai, to become amritdhari, and to have Sikh names remind us what we want to acheive in this life by these practices...spiritual liberation. We don't become better than one another. We become what we were always intended to be. One with the Vaheguru. If people want to cut kes, that is fine. Everything in life is a choice. But you cannot have a Satguru if you do not obey his hukams. Guruji has given us the hukam not to cut the kes. Does keeping kes make someone more spiritual or holier-than-thou? No. Spirituality is an evolutionary process. But clinging in obedience to a Satguru is a sure sign of being on a spiritual path. And if you are on a spiritual path and have Satguruji, then rest assured, at some point you will attain liberation as grace of Guru. So keeping kes, keeping the panj kakkars, receiving amrit is the Sikh dharam. And Guruji has given the greatest gift to His Sikhs...a path to mukti. Follow this path or not. It is an individual choice. When a Sikh is accepted to receive amrit which is a bond with Guru, it is the Sikh accepting Guru as Guru, and commiting to follow the Sikh Rehit Maryada as dharam, that Sikh becomes a member of the Khalsa Panth. But becoming Khalsa is an evolutionary process. And that process is something Guru will guide. And with Guruji's kirpa may we all one day become Gurmukh. Every living thing has the presence of Akal Purakh. This does not mean following a negative path will get you somewhere. It doesn't mean repudiating a valid path will get you somewhere. Satguruji can be trusted. He is the light in the darkness. He is a sure path and a boat across this ocean of suffering. We cling to Guruji, not because we are holy, but because we need His holiness to light our way. If you don't want this path, don't criticize it. Don't criticize the amritdharis and try to change them. Just find your own path and follow it with your heart. But don't try to say that it's Sikhi. It is a point of humility and often social ostracism to keep the panj kakkars in modern society. So it is a foolish argument to say we are so proud of our keses that we should remove them and be as vain and frivolous as modern society prefers. It is with humility that we bow down our hairs to God and Guru and take these blessed names and make their our very own. It is with longing that we take this Holy Gurbani and Rehit Maryada and try to become a sincere disciple of a true Master. Since the Master sees our inner nature, it doesn't even matter who we try to fool with our haumai. We haunt ourselves and all human history with our panj dhoots. In the kalyug, even spirituality has a bad name. All we can do is Naam jap. Put your entire focus on the good Name, on the Reality. The reality is we are passing away every second. It doesn't matter who we are. It only matters what we become. Like a child plays at being an adult, we practice what it means to be someone good. ~Please forgive my misunderstanding [/QUOTE]
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