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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 Have A Question, Yes Its A Hair One-Sorry
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<blockquote data-quote="Hai_Bhi_Sach" data-source="post: 50709" data-attributes="member: 4398"><p><span style="color: black"><span style="font-family: 'Arial'">Neemai108 ji,</span></span></p><p> </p><p><span style="font-family: 'Arial'">Before I answer your question, Let us put Sikhism in perspective. Please bear with me.</span></p><p> </p><p><span style="font-family: 'Arial'">Hair is regarded as a symbol of saintliness. Keeping hair unshorn has now become an integral part of Sikh way of Life. (Keeping hair is not just unique to Sikhism. If you look back into history you will notice that holly people generally kept their hair uncut). Why? It can be said that keeping of hair in its natural state is regarded as living in harmony with the will of God.</span></p><p> </p><p><span style="font-family: 'Arial'">For a Sikh, the hair serves as an outward form of recognition of Sikh men and women. <span style="color: black">It is the way God made us. Animals are quite happy to live in their natural environment, the way God made them. As students of Sikhism it is our pledge with our Gurus to keep unshorn hair. Hair (</span> Kesh ) should remind the Sikhs of their equality, and removes reason for pride (Ahankar).<span style="color: black"> Guru Gobind Singh Ji, in his infinite wisdom, commanded us to respect hair and refrain from tampering with it. This is the visible token of his affection for us, as well as our faith in him.</span></span></p><p style="text-align: center"><p style="text-align: center"> </p> </p><p><span style="font-family: 'Arial'">Sikhism is an evolution. We should stop teaching the lessons of a Graduate( Khalsa) to a Sikh who is trying his best to join our faith. This is the irony of Sikhism that we all, whether as Sikhs or as Khalsas or as Gurmukhs, take lessons from SGGS. It becomes very confusion where we stand. Each student will try to tell the other that they know best. I wish our Gurus had put the Bani in such an order that it would have given us a clear route of progression. Starting with Lessons for Manmukhs like me followed by Lessons for Sikhs(Sehajdharis), Lessons for The Khalsas and finally Lessons for Gurmukhs. How easy that would have been. That would have eliminated all the arguments that we face today. At present we are unable to differentiate who is who and at what stage. I respect our Gurus wisdom. They must have a reason too for otherwise. I am sure my learned friends, Sikhs , Khalsas and Gurmukhs will pounce on my manmat and put me right.</span></p><p> </p><p><span style="font-family: 'Arial'">The journey to Gurmukh may be categorised as follows:</span></p><p> </p><p><strong><span style="font-family: 'Arial'">Stage 1: Manmukh</span></strong><span style="font-family: 'Arial'"> (self-centeredness).</span></p><p><span style="font-family: 'Arial'">A person who is self-cantered and only thinks about himself and the material world around him and is totally oblivious to God. Those in this stage are totally oblivious to God.</span></p><p> </p><p><strong><span style="font-family: 'Arial'">Stage 2: Sikh</span></strong><span style="font-family: 'Arial'"> <strong>Anyone who sets out on the path of learning</strong> and meets the specific definition of a Sikh as appears in the Reht Maryada (Official Code of Conduct). Sikh, or one who has set out on the path of learning and meets the definition of Sikh in the Reht Maryada (believes in: one immortal being, the ten gurus, the Guru Granth Sahib Ji, the utterances and teachings of the ten Gurus, the baptism of Guru Gobind Singh; doesn’t owe allegiance to any other religion) </span></p><p><span style="font-family: 'Arial'">A term which has had parallel usage in the Sikh system is Sahajdhari. A sahajdhari is not a full Sikh, but one on his way to becoming one. He is in the Guru's path, but has not yet adopted the full regalia of the faith. He fully subscribes to the philosophy of the Gurus; he does not own and believe in any other Guru or deity. His worship is the Sikh worship; only he has not yet adopted the full style of a Singh. Since he subscribed to no other form of worship or belief than the one prescribed for Sikhs, a concession was extended to him to call himself a <strong>Sikh</strong>, a <strong>Sahajdhari. Sikh </strong><strong>is a</strong>gradualist who would gradually tread the path and eventually become a full-grown Khalsa. A vast <strong>majority of us (if I may say so Neemai108 ji, the likes of you and me) fall in this category.</strong></span></p><p> </p><p> </p><p><strong><span style="font-family: 'Arial'">Stage 3: Khalsa: </span></strong><span style="font-family: 'Arial'">Total dedication to Sikhism. One who has <strong>shed his ego and personality</strong> and </span></p><p><span style="font-family: 'Arial'">Truly honours the memory of Guru Gobind Singh <strong>through his actions and deeds</strong>. Just taking Amrit does not make one a <strong>Khalsa</strong> as is the trend we see in our lives.</span></p><p> </p><p><strong><span style="font-family: 'Arial'">Stage 4: Gurmukh</span></strong> </p><p><span style="font-family: 'Arial'">One who is in his final stages to achieving Mukhti (salvation) and is totally God-cantered. He is the Saint, he is the Braham Gyani as per Sukhmani Sahib. How many fraudsters do we see in our everyday lives. </span></p><p><span style="font-family: 'Arial'">Due to ignorance, lack of resources and self pride, we often tend to forget that the path our Gurus intended for us. There is a very scientific reason behind it Sikhism, Sikh Philosophy. It is just our inability to tune ourselves with the will of Nature. If at the times of our Gurus we had dared to ask the question “WHY” , Guru ji would have explained to us why we need the 5 K’s, The social and scientific reasons behind it. But we did not dare. We have create a barrier between us and our Gurus and God himself. We like to keep a distance as if we will be subjected to an electric shock. </span></p><p><span style="font-family: 'Arial'">Gurbani says” </span></p><p><span style="font-family: 'Arial'">Tu hi mera mata, </span></p><p><span style="font-family: 'Arial'">Tu hi mera pitta, </span></p><p><span style="font-family: 'Arial'">Tu hi mera Bandap, </span></p><p><span style="font-family: 'Arial'">Tu hi mera Bhrata, </span></p><p><span style="font-family: 'Arial'">Tu hi mera rakha sabni thaii……………”</span></p><p><span style="font-family: 'Arial'"></span></p><p><span style="font-family: 'Arial'"></span></p><p><span style="font-family: 'Arial'">But our response is “Thanks Guru Ji <strong>“Jo keha sir mathey par parnalla othey da othey”</strong> “</span></p><p><strong><span style="color: black"><span style="font-family: 'Arial'">“From the scientific view, keeping hair is practical because hair has many functions. It traps an insulating layer of still air just outside the skin, and thereby reduces loss of heat by radiation, hair absorbs harmful radiations from the sun, hair follicles can make androgenic hormones and Auxiliary hair provides larger surface area for evaporation of sweat. Although Sikhs do not need scientific explanations to keep hair, it is important to note that scientific explanations do indeed exist. “</span></span></strong></p><p><span style="color: black"><span style="font-family: 'Arial'">Finally neemai108 ji, do not feel that you are not a Sikh, you are on the path of Sikhism. You raising this question is a proof of your love for our Gurus. Do not let anyone tell you otherwise. You health condition will improve one day. We all have to endure the punishment of our Karmas. It comes in different forms. You too have a place in our Gurus heart. Keep up with your progress and do not look back. Be happy. Happiness yields more happiness. Feel within you that you are the blessed child of our Gurus.</span></span></p></blockquote><p></p>
[QUOTE="Hai_Bhi_Sach, post: 50709, member: 4398"] [COLOR=black][FONT=Arial]Neemai108 ji,[/FONT][/COLOR] [FONT=Arial] [/FONT] [FONT=Arial]Before I answer your question, Let us put Sikhism in perspective. Please bear with me.[/FONT] [FONT=Arial] [/FONT] [FONT=Arial]Hair is regarded as a symbol of saintliness. Keeping hair unshorn has now become an integral part of Sikh way of Life. (Keeping hair is not just unique to Sikhism. If you look back into history you will notice that holly people generally kept their hair uncut). Why? It can be said that keeping of hair in its natural state is regarded as living in harmony with the will of God.[/FONT] [FONT=Arial] [/FONT] [FONT=Arial]For a Sikh, the hair serves as an outward form of recognition of Sikh men and women. [COLOR=black]It is the way God made us. Animals are quite happy to live in their natural environment, the way God made them. As students of Sikhism it is our pledge with our Gurus to keep unshorn hair. Hair ([/COLOR] Kesh ) should remind the Sikhs of their equality, and removes reason for pride (Ahankar).[COLOR=black] Guru Gobind Singh Ji, in his infinite wisdom, commanded us to respect hair and refrain from tampering with it. This is the visible token of his affection for us, as well as our faith in him.[/COLOR][COLOR=#003366][/COLOR][/FONT] [CENTER][CENTER][FONT=Arial] [/FONT][/CENTER][/CENTER] [FONT=Arial]Sikhism is an evolution. We should stop teaching the lessons of a Graduate( Khalsa) to a Sikh who is trying his best to join our faith. This is the irony of Sikhism that we all, whether as Sikhs or as Khalsas or as Gurmukhs, take lessons from SGGS. It becomes very confusion where we stand. Each student will try to tell the other that they know best. I wish our Gurus had put the Bani in such an order that it would have given us a clear route of progression. Starting with Lessons for Manmukhs like me followed by Lessons for Sikhs(Sehajdharis), Lessons for The Khalsas and finally Lessons for Gurmukhs. How easy that would have been. That would have eliminated all the arguments that we face today. At present we are unable to differentiate who is who and at what stage. I respect our Gurus wisdom. They must have a reason too for otherwise. I am sure my learned friends, Sikhs , Khalsas and Gurmukhs will pounce on my manmat and put me right.[/FONT] [FONT=Arial] [/FONT] [FONT=Arial]The journey to Gurmukh may be categorised as follows:[/FONT] [FONT=Arial] [/FONT] [B][FONT=Arial]Stage 1: Manmukh[/FONT][/B][FONT=Arial] (self-centeredness).[/FONT] [FONT=Arial]A person who is self-cantered and only thinks about himself and the material world around him and is totally oblivious to God. Those in this stage are totally oblivious to God.[/FONT] [B][FONT=Arial] [/FONT][/B] [B][FONT=Arial]Stage 2: Sikh[/FONT][/B][FONT=Arial] [B]Anyone who sets out on the path of learning[/B] and meets the specific definition of a Sikh as appears in the Reht Maryada (Official Code of Conduct). Sikh, or one who has set out on the path of learning and meets the definition of Sikh in the Reht Maryada (believes in: one immortal being, the ten gurus, the Guru Granth Sahib Ji, the utterances and teachings of the ten Gurus, the baptism of Guru Gobind Singh; doesn’t owe allegiance to any other religion) [/FONT] [FONT=Arial]A term which has had parallel usage in the Sikh system is Sahajdhari. A sahajdhari is not a full Sikh, but one on his way to becoming one. He is in the Guru's path, but has not yet adopted the full regalia of the faith. He fully subscribes to the philosophy of the Gurus; he does not own and believe in any other Guru or deity. His worship is the Sikh worship; only he has not yet adopted the full style of a Singh. Since he subscribed to no other form of worship or belief than the one prescribed for Sikhs, a concession was extended to him to call himself a [B]Sikh[/B], a [B]Sahajdhari. Sikh [/B][B]is a[/B]gradualist who would gradually tread the path and eventually become a full-grown Khalsa. A vast [B]majority of us (if I may say so Neemai108 ji, the likes of you and me) fall in this category.[/B][/FONT][FONT=Arial][/FONT] [FONT=Arial] [/FONT] [FONT=Arial] [/FONT] [B][FONT=Arial]Stage 3: Khalsa: [/FONT][/B][FONT=Arial]Total dedication to Sikhism. One who has [B]shed his ego and personality[/B] and [/FONT] [FONT=Arial]Truly honours the memory of Guru Gobind Singh [B]through his actions and deeds[/B]. Just taking Amrit does not make one a [B]Khalsa[/B] as is the trend we see in our lives.[/FONT] [FONT=Arial] [/FONT] [B][FONT=Arial]Stage 4: Gurmukh[/FONT][/B][FONT=Arial] [/FONT] [FONT=Arial]One who is in his final stages to achieving Mukhti (salvation) and is totally God-cantered. He is the Saint, he is the Braham Gyani as per Sukhmani Sahib. How many fraudsters do we see in our everyday lives. [/FONT] [FONT=Arial]Due to ignorance, lack of resources and self pride, we often tend to forget that the path our Gurus intended for us. There is a very scientific reason behind it Sikhism, Sikh Philosophy. It is just our inability to tune ourselves with the will of Nature. If at the times of our Gurus we had dared to ask the question “WHY” , Guru ji would have explained to us why we need the 5 K’s, The social and scientific reasons behind it. But we did not dare. We have create a barrier between us and our Gurus and God himself. We like to keep a distance as if we will be subjected to an electric shock. [/FONT] [FONT=Arial]Gurbani says” [/FONT] [FONT=Arial]Tu hi mera mata, [/FONT] [FONT=Arial]Tu hi mera pitta, [/FONT] [FONT=Arial]Tu hi mera Bandap, [/FONT] [FONT=Arial]Tu hi mera Bhrata, [/FONT] [FONT=Arial]Tu hi mera rakha sabni thaii……………” [/FONT] [FONT=Arial]But our response is “Thanks Guru Ji [B]“Jo keha sir mathey par parnalla othey da othey”[/B] “[/FONT] [B][COLOR=black][FONT=Arial]“From the scientific view, keeping hair is practical because hair has many functions. It traps an insulating layer of still air just outside the skin, and thereby reduces loss of heat by radiation, hair absorbs harmful radiations from the sun, hair follicles can make androgenic hormones and Auxiliary hair provides larger surface area for evaporation of sweat. Although Sikhs do not need scientific explanations to keep hair, it is important to note that scientific explanations do indeed exist. “[/FONT][/COLOR][/B] [COLOR=black][FONT=Arial]Finally neemai108 ji, do not feel that you are not a Sikh, you are on the path of Sikhism. You raising this question is a proof of your love for our Gurus. Do not let anyone tell you otherwise. You health condition will improve one day. We all have to endure the punishment of our Karmas. It comes in different forms. You too have a place in our Gurus heart. Keep up with your progress and do not look back. Be happy. Happiness yields more happiness. Feel within you that you are the blessed child of our Gurus.[/FONT][/COLOR] [/QUOTE]
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