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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: 74715" data-attributes="member: 2125"><p><span style="color: darkred">Question: "Do you think that there's a difference between a Sikh and a Khalsa ?"</span></p><p><span style="color: black">-To answer this, let's look closely at some definitions.</span></p><p><span style="color: darkslateblue"></span></p><p><span style="color: darkslateblue"></span></p><p><span style="color: darkslateblue"></span></p><p><span style="color: darkslateblue"></span></p><p><span style="color: darkslateblue"></span></p><p>We see clearly that the Khalsa are the organized body of initiated Sikhs who receive amrit and follow a strict code of conduct. We also see the qualities denoted by the word include: <em>purity </em>and <em>devotion</em>. Purity is a condition of spiritual freedom from bondage and defilement, and devotion is of commitment or belonging...property, so to speak, of the Guru. We see this in the greeting </p><p> </p><p style="text-align: left"><span style="color: blue"><strong><em>Waheguru Ji Ka Khalsa</em></strong>: "The </span><a href="http://en.wikipedia.org/wiki/Khalsa" target="_blank"><span style="color: blue">Khalsa</span></a><span style="color: blue"> [pure one] belongs to Waheguru [God]"</span></p> <p style="text-align: left"><span style="color: blue"><em><strong>Waheguru Ji Ki Fateh</strong></em>: "Victory belongs to Waheguru"</span> </p><p></p><p>In todays society of Sikhs, yes, a Sikh does not have to be a Khalsa. But a Khalsa will always have to be a Sikh. Ultimately in its purest form though, a true disciple of Guru will become both His Sikh and His Khalsa. And the word implies both the literal definition as well as its implication, that Khalsa should be not only members of an organized religious body, but live up to certain implied ideals. Does someone who receives amrit instantly become all the highest ideals of a Khalsa? No. But becoming the Guru's own implies a process of continuing surrender and development.</p><p> </p><p>Do you think in the Satyug there will be sehajdhari, keshdhari or only amritdhari? Maybe all these terms are ultimately describing one thing...a deepening quality of surrender and commitment (Sikh), joined with a quality of becoming pure and thus free, jeevan-mukta (khalsa). So the Sikh becomes initiated to Guru as Khalsa and lives in such a way as to become Gurmukh, or the "Guru's own face." And the Gurmukh is also a Khalsa and is also a Sikh.</p><p> </p><p></p><p><img src="http://homepage.ntlworld.com/adsingh/images/Sikhs/5k_kes.gif" alt="" class="fr-fic fr-dii fr-draggable " style="" /> <img src="http://distractiblemind.ambulatorycomputing.com/wp-content/uploads/2007/08/newbornskull1.gif" alt="" class="fr-fic fr-dii fr-draggable " style="" /> <img src="http://www.funnyhub.com/pictures/img/thu_kid-with-static-hair.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /></p><p>What is the nature and purpose of hair? First hair has the quality of being able to conduct an electro-magnetic current. It attracts lightning, like a lightning rod. It is only on the human being that has such a highly developed brain that the hairs grow very long on the head. No other animal has this peculiar feature. The hair, brain and spine are one unique biological and metaphysical system at least for purposes of yoga. </p><p> </p><p>The human infant is born with the sutures of his skull remaining open in areas called fontanels. With age the sutures of the skull tighten. But you see this area of the anterior fontanel approximates the metaphysical location of the dasam duar, or tenth opening of the body. It is part of Sikh discipline to keep the hairs long and uncut, and wrap the hairs in a topknot/jura over this area of the dasam duar. This alone means nothing. The hairs have to be charged with vibrational current by japping Naam Gurmantra. And then the energy of this Gurmantra in the hairs, with the ground of wooden kanga and insulated with dastaar places a seal or protection over the mind. </p><p> </p><p>This is a yogic and spiritual practice. It is a technique to obtain purification of the mind and spiritual liberation. This is why it's important not to wait until one is too old to receive initiation and Gurmantra, and hairs are lost naturally and lose this effect. This is why you cannot have Guru's mantra as a sehajdhari. You may say the word. But it will not achieve the same effect. Without keeping hairs and japping Naam, you cannot achieve liberation in this life. If you are following the path of a Sikh, the goal is mukti. And this is the practice of attaining mukti. The precious human form is a rare gift. The life is a precious gift don't waste it.</p><p></p><p></p><p>It's not enough to meet the Guru. We have to take that next step and receive the Naam from Guruji. What is the Naam? Gurbani says Gurmantra drihr is Naam. Naam drihr is implanted in you when you receive amrit from Gursikh Panj Piare who are Guruji's own saroop. That is the only way to receive it. </p><p></p><p> </p><p></p><p> </p><p><span style="color: navy"><span style="color: black">So the answer to your question seems to be that a <em><strong>Sikh</strong></em> (student of the Guru), becomes committed <em><strong>Khalsa</strong></em> (Initiated, receives amrit and Naam Gurmantra, Rehit Maryada code and thus is true property of the Guru. By these practices begins a process so atma can become pure and thus free), and ultimately by Guru's grace becomes <em><strong>Gurmukh</strong></em> (the Guru's own form).</span></span></p><p> </p><p>-bhul chak maaf karni ji</p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 74715, member: 2125"] [COLOR=darkred]Question: "Do you think that there's a difference between a Sikh and a Khalsa ?"[/COLOR] [COLOR=black]-To answer this, let's look closely at some definitions.[/COLOR] [COLOR=darkslateblue][COLOR=darkslateblue][/COLOR] [/COLOR] We see clearly that the Khalsa are the organized body of initiated Sikhs who receive amrit and follow a strict code of conduct. We also see the qualities denoted by the word include: [I]purity [/I]and [I]devotion[/I]. Purity is a condition of spiritual freedom from bondage and defilement, and devotion is of commitment or belonging...property, so to speak, of the Guru. We see this in the greeting [LEFT][COLOR=blue][B][I]Waheguru Ji Ka Khalsa[/I][/B]: "The [/COLOR][URL="http://en.wikipedia.org/wiki/Khalsa"][COLOR=blue]Khalsa[/COLOR][/URL][COLOR=blue] [pure one] belongs to Waheguru [God]"[/COLOR] [COLOR=blue][I][B]Waheguru Ji Ki Fateh[/B][/I]: "Victory belongs to Waheguru"[/COLOR] [/LEFT] In todays society of Sikhs, yes, a Sikh does not have to be a Khalsa. But a Khalsa will always have to be a Sikh. Ultimately in its purest form though, a true disciple of Guru will become both His Sikh and His Khalsa. And the word implies both the literal definition as well as its implication, that Khalsa should be not only members of an organized religious body, but live up to certain implied ideals. Does someone who receives amrit instantly become all the highest ideals of a Khalsa? No. But becoming the Guru's own implies a process of continuing surrender and development. Do you think in the Satyug there will be sehajdhari, keshdhari or only amritdhari? Maybe all these terms are ultimately describing one thing...a deepening quality of surrender and commitment (Sikh), joined with a quality of becoming pure and thus free, jeevan-mukta (khalsa). So the Sikh becomes initiated to Guru as Khalsa and lives in such a way as to become Gurmukh, or the "Guru's own face." And the Gurmukh is also a Khalsa and is also a Sikh. [IMG]http://homepage.ntlworld.com/adsingh/images/Sikhs/5k_kes.gif[/IMG] [IMG]http://distractiblemind.ambulatorycomputing.com/wp-content/uploads/2007/08/newbornskull1.gif[/IMG] [IMG]http://www.funnyhub.com/pictures/img/thu_kid-with-static-hair.jpg[/IMG] What is the nature and purpose of hair? First hair has the quality of being able to conduct an electro-magnetic current. It attracts lightning, like a lightning rod. It is only on the human being that has such a highly developed brain that the hairs grow very long on the head. No other animal has this peculiar feature. The hair, brain and spine are one unique biological and metaphysical system at least for purposes of yoga. The human infant is born with the sutures of his skull remaining open in areas called fontanels. With age the sutures of the skull tighten. But you see this area of the anterior fontanel approximates the metaphysical location of the dasam duar, or tenth opening of the body. It is part of Sikh discipline to keep the hairs long and uncut, and wrap the hairs in a topknot/jura over this area of the dasam duar. This alone means nothing. The hairs have to be charged with vibrational current by japping Naam Gurmantra. And then the energy of this Gurmantra in the hairs, with the ground of wooden kanga and insulated with dastaar places a seal or protection over the mind. This is a yogic and spiritual practice. It is a technique to obtain purification of the mind and spiritual liberation. This is why it's important not to wait until one is too old to receive initiation and Gurmantra, and hairs are lost naturally and lose this effect. This is why you cannot have Guru's mantra as a sehajdhari. You may say the word. But it will not achieve the same effect. Without keeping hairs and japping Naam, you cannot achieve liberation in this life. If you are following the path of a Sikh, the goal is mukti. And this is the practice of attaining mukti. The precious human form is a rare gift. The life is a precious gift don't waste it. [FONT=WebAkharThick][COLOR=#800000][/COLOR][/FONT] It's not enough to meet the Guru. We have to take that next step and receive the Naam from Guruji. What is the Naam? Gurbani says Gurmantra drihr is Naam. Naam drihr is implanted in you when you receive amrit from Gursikh Panj Piare who are Guruji's own saroop. That is the only way to receive it. [COLOR=navy][COLOR=black]So the answer to your question seems to be that a [I][B]Sikh[/B][/I] (student of the Guru), becomes committed [I][B]Khalsa[/B][/I] (Initiated, receives amrit and Naam Gurmantra, Rehit Maryada code and thus is true property of the Guru. By these practices begins a process so atma can become pure and thus free), and ultimately by Guru's grace becomes [I][B]Gurmukh[/B][/I] (the Guru's own form).[/COLOR][/COLOR] -bhul chak maaf karni ji [/QUOTE]
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