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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="max314" data-source="post: 47947" data-attributes="member: 2817"><p>I will try and provide citations, because I do remember reading texts that disclosed these ideals. I believe that they were necessary to motivate an otherwise peaceful community into a fearsome army ready to stand against those who denied human beings their human rights. The <em>kara</em> is a donkey's collar. The donkey only responds to punishment and reward (the carrot and the stick, as it were), and Guru Gobind Singh Ji understood that this herd of donkeys who had the capacity to act like savages under the incorrect leadership needed to be strapped up and pushed forward with the right drive.</p><p> </p><p>As I say, I will attempt to provide citations at a future date.</p><p></p><p></p><p></p><p>I agree with you on one point, and disagree on another.</p><p></p><p>I agree that Khalsaism was completely necessary (as I stated in my earlier post) in order to enforce the principles of light in a time of darkness.</p><p></p><p>A country makes laws to instill justice and a sense of principle within the nation, but without a police force or military force ready to uphold those principles, those laws become little else other than {censored} in a stiff wind.</p><p></p><p>However, I disagree that the Khalsa as Guru Gobind Singh Ji created it were the "final form".</p><p></p><p>It appears to me that the Khalsa were the <em>contemporary form</em> that was created as per the requirements of the time. Indeed, Sikkhism talks of the perfection of God's creation; the universe. And one of the defining features of the universe is the occurence of change and evolution. How we view Sikkhi today is not the same as it was viewed in either Guru Nanak Dev Ji's time or even in Gobind Singh Ji's time. The Gurus were <em>fully aware</em> that changes would occur, which is why they created the <em>akal takht</em> in order to allow the Sikkh populus to become a self-governing nation that was not bound by the Dassam Granth, but was bound only by the Guru Granth Sahib (which, by the way, contains nothing of turbans, dress codes, etc...this is all in the Dassam Granth).</p><p></p><p>Guru Gobind Singh Ji had the choice to promote the Dassam Granth to the state of Guruship, but he did not do so. This was because the writings in the Dassam Granth - like the wearing of the turban, etc - were of historical and principle value, but they were bound by their time. Unlike the Guru Granth Sahib, it did not contain actions and principles that were not bound by time. And Guru Sahib knew this.</p><p></p><p>Therefore, it is my contention that the form of the Khalsa as given by Guru Gobind Singh Ji and detailed in the Dassam Granth may indeed have been the "final form" of the Khalsa...but only until <em>that time</em>. Had Sikkhism started in the West or in more recent times, I doubt the "final form" of the time would be the same as it is now. And rightfully so, because evolution and change is the Will of God.</p></blockquote><p></p>
[QUOTE="max314, post: 47947, member: 2817"] I will try and provide citations, because I do remember reading texts that disclosed these ideals. I believe that they were necessary to motivate an otherwise peaceful community into a fearsome army ready to stand against those who denied human beings their human rights. The [i]kara[/i] is a donkey's collar. The donkey only responds to punishment and reward (the carrot and the stick, as it were), and Guru Gobind Singh Ji understood that this herd of donkeys who had the capacity to act like savages under the incorrect leadership needed to be strapped up and pushed forward with the right drive. As I say, I will attempt to provide citations at a future date. I agree with you on one point, and disagree on another. I agree that Khalsaism was completely necessary (as I stated in my earlier post) in order to enforce the principles of light in a time of darkness. A country makes laws to instill justice and a sense of principle within the nation, but without a police force or military force ready to uphold those principles, those laws become little else other than {censored} in a stiff wind. However, I disagree that the Khalsa as Guru Gobind Singh Ji created it were the "final form". It appears to me that the Khalsa were the [i]contemporary form[/i] that was created as per the requirements of the time. Indeed, Sikkhism talks of the perfection of God's creation; the universe. And one of the defining features of the universe is the occurence of change and evolution. How we view Sikkhi today is not the same as it was viewed in either Guru Nanak Dev Ji's time or even in Gobind Singh Ji's time. The Gurus were [i]fully aware[/i] that changes would occur, which is why they created the [i]akal takht[/i] in order to allow the Sikkh populus to become a self-governing nation that was not bound by the Dassam Granth, but was bound only by the Guru Granth Sahib (which, by the way, contains nothing of turbans, dress codes, etc...this is all in the Dassam Granth). Guru Gobind Singh Ji had the choice to promote the Dassam Granth to the state of Guruship, but he did not do so. This was because the writings in the Dassam Granth - like the wearing of the turban, etc - were of historical and principle value, but they were bound by their time. Unlike the Guru Granth Sahib, it did not contain actions and principles that were not bound by time. And Guru Sahib knew this. Therefore, it is my contention that the form of the Khalsa as given by Guru Gobind Singh Ji and detailed in the Dassam Granth may indeed have been the "final form" of the Khalsa...but only until [i]that time[/i]. Had Sikkhism started in the West or in more recent times, I doubt the "final form" of the time would be the same as it is now. And rightfully so, because evolution and change is the Will of God. [/QUOTE]
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