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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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I Considered Cutting My Hair
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<blockquote data-quote="Parma" data-source="post: 164815" data-attributes="member: 4724"><p>When I was a child I had a top-not as they call it in the UK. I was told that without the hair I was not a sikh and that it was a gift from god and that it should never be cut I was sent to indian school to brush up on my punjabi and learn about our culture, I heard the most glorious stories about how sikhs had died defending the dastaar I became myself quiet bold in my defence of the dastaar thinking this is something that god gave me. Me being quiet young I did not have the knowledge of life but only the knowledge that was taught to me by these institutions i.e; the indian school club, the gurdwara and home. They gave me a thinking or a sense that a man should rather die then let the dignity of the dastaar be humiliated. I had a lot of stick as a child off some other young sikhs and from other children from other cultural backgrounds aswell regarding my appearance with my top-not, to me it was a gift from god so I accepted it. Then came a time I had a dispute with another child at school, as young kids do. This dispute ended up in a fight between the two of us this other child was from a different cultural background as the fight ensued the child knocked it causing me even further anger, but it was still in tact after the fight and mainly because my mother had tied it well. As I grew up my thinking in this point became quiet extreme as I was begining to realies what the concept of god was, and so this "gift" from god became more of a priority to me. With these thoughts in my mind I had a thought, that had another fight ever happened as they do when your young and they did when I went to high school I would now have been in jail for maybe mass murder or maybe dead myself for defending it, which would have been complete and utter madness and would not have looked very good for sikhism as that would have been reported across the media aswell because I was so against anyone touching the top-not or causing any humiliation to it as it was taught to me as a "gift" from god. I realised what the concept of "god" was but this gift made no sense. In hindsight, luckily for me before I went to high school my mother became ill and as I was young I was unable to look after the hair the result being my family and me deciding to have it cut. God's gift is human life, not hair on its own. Growing up now I understand what the metaphor of the dastaar is and that it is not to be taken so literally, it is about oneself. Any persons life is worth more than hair, regardless of what any extremist religious fanatic tells you. God preserved the Guru Granth Sahib to preserve human life not just hair. The opposite of what would have happened due to wrong understanding and it is what is being preached within our communities, we have been lucky that cases of the above have not happened on scale before as some young men lack the determination to follow a belief and just follow for the sake of keeping others happy. If we had born into our communities more children with more determination to uphold their beliefs the outcomes could have been quite catastrophic. Lucky most sikhs in the west are relaxed in their views now. From some chap knocking my top-not off I was willing to knock out the life of some poor chap, maybe not so much of a poor chap, maybe that guy did deserve a knocking but not so much to an extent to knock the life out the chap. Everything has its balance.</p><p>peacesign</p></blockquote><p></p>
[QUOTE="Parma, post: 164815, member: 4724"] When I was a child I had a top-not as they call it in the UK. I was told that without the hair I was not a sikh and that it was a gift from god and that it should never be cut I was sent to indian school to brush up on my punjabi and learn about our culture, I heard the most glorious stories about how sikhs had died defending the dastaar I became myself quiet bold in my defence of the dastaar thinking this is something that god gave me. Me being quiet young I did not have the knowledge of life but only the knowledge that was taught to me by these institutions i.e; the indian school club, the gurdwara and home. They gave me a thinking or a sense that a man should rather die then let the dignity of the dastaar be humiliated. I had a lot of stick as a child off some other young sikhs and from other children from other cultural backgrounds aswell regarding my appearance with my top-not, to me it was a gift from god so I accepted it. Then came a time I had a dispute with another child at school, as young kids do. This dispute ended up in a fight between the two of us this other child was from a different cultural background as the fight ensued the child knocked it causing me even further anger, but it was still in tact after the fight and mainly because my mother had tied it well. As I grew up my thinking in this point became quiet extreme as I was begining to realies what the concept of god was, and so this "gift" from god became more of a priority to me. With these thoughts in my mind I had a thought, that had another fight ever happened as they do when your young and they did when I went to high school I would now have been in jail for maybe mass murder or maybe dead myself for defending it, which would have been complete and utter madness and would not have looked very good for sikhism as that would have been reported across the media aswell because I was so against anyone touching the top-not or causing any humiliation to it as it was taught to me as a "gift" from god. I realised what the concept of "god" was but this gift made no sense. In hindsight, luckily for me before I went to high school my mother became ill and as I was young I was unable to look after the hair the result being my family and me deciding to have it cut. God's gift is human life, not hair on its own. Growing up now I understand what the metaphor of the dastaar is and that it is not to be taken so literally, it is about oneself. Any persons life is worth more than hair, regardless of what any extremist religious fanatic tells you. God preserved the Guru Granth Sahib to preserve human life not just hair. The opposite of what would have happened due to wrong understanding and it is what is being preached within our communities, we have been lucky that cases of the above have not happened on scale before as some young men lack the determination to follow a belief and just follow for the sake of keeping others happy. If we had born into our communities more children with more determination to uphold their beliefs the outcomes could have been quite catastrophic. Lucky most sikhs in the west are relaxed in their views now. From some chap knocking my top-not off I was willing to knock out the life of some poor chap, maybe not so much of a poor chap, maybe that guy did deserve a knocking but not so much to an extent to knock the life out the chap. Everything has its balance. peacesign [/QUOTE]
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I Considered Cutting My Hair
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