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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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Sikh Sikhi Sikhism
Nishan Sahib Symbolism
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<blockquote data-quote="Sherdil" data-source="post: 204783" data-attributes="member: 20261"><p>I remember reading somewhere, though I cannot recall the source, that the origins of the current nishan can be traced to a white flag containing the Ek Oankar symbol. This standard was hoisted high to mark the site of the Guru’s langar, so that all may see and come to have a free meal. The current Nishan Sahib is still flown only outside those gurdwaras where langar is served.</p><p></p><p>An iron bowl isn’t outside the scope of consideration. I flirted with the idea of "Degh Tegh Fateh”, which was the Khalsa slogan under Banda Singh Bahadur. It translates to “Victory of the Kettle and the Sword”, which was a pledge towards the Khalsa’s commitment to feed the hungry and protect the weak. Although I am fairly certain that the circle in the image isn’t a kettle or a bowl, but rather a chakra. It fits better with the weaponry imagery of the 3 swords.</p><p></p><p>Taken from sikhmuseum.com:</p><p></p><p><strong>Memoir of the War in India, William Thorn, 1806</strong></p><p><em>Besides the matchlock, spear, the scimitar, which are all excellent in their kinds, some of the Seiks are armed with a very singular weapon, which they use with great and destructive effect against cavalry. It consists of a hollow circle, made of finely tempered steel, with an exceedingly sharp edge, about a foot in diameter, and and inch in breadth on the inner side. This instrument the horseman poises on his fore-finger, and after giving it two or three swift motions, to accelerate its velocity, sends it from him to the distance of some hundreds of yards, the ring cutting and maiming, most dreadfully, every living object that may chance to be in its way. [1</em></p><p></p><p><img src="https://upload.wikimedia.org/wikipedia/commons/thumb/b/bd/Sikhs_with_chakrams.jpg/250px-Sikhs_with_chakrams.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /></p><p></p><p>The true meaning is out there somewhere, its just that no one has bothered to investigate. Unfortunately I don't have the time or the resources to undertake the endeavor myself. There is still much of our history to be uncovered. We shouldn't fear what we don't understand at first glance. There does seem to be a palpable British influence in the current Khanda design, as Ishna ji has pointed out with her correlation to colonial Sikh military badges. Even the religious imagery from the turn of the 20th century shows a rudimentary Khanda design starting to evolve.</p><p></p><p>Compare the imagery here with a European-styled coat of arms below. The British influence is palpable.</p><p></p><p><a href="http://www.sikhmuseum.com/nishan/19thcentury/religious.html#religious9" target="_blank">http://www.sikhmuseum.com/nishan/19thcentury/religious.html#religious9</a></p><p></p><p><img src="http://www.importliquidators.com/images/mil2151.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /></p><p></p><p><strong>The Invention of Tradition </strong>by Eric Hobsbawm and Terence Ranger. The book discusses the British practice of issuing the conquered Indian princely states a coat of arms based on their culture and history, as a part of the process of assimilating them into the British Empire.</p><p></p><p>Although the British didn't design the modern Khanda emblem, it seems they provided the artistic inspiration for this emblem to come into its own today.</p></blockquote><p></p>
[QUOTE="Sherdil, post: 204783, member: 20261"] I remember reading somewhere, though I cannot recall the source, that the origins of the current nishan can be traced to a white flag containing the Ek Oankar symbol. This standard was hoisted high to mark the site of the Guru’s langar, so that all may see and come to have a free meal. The current Nishan Sahib is still flown only outside those gurdwaras where langar is served. An iron bowl isn’t outside the scope of consideration. I flirted with the idea of "Degh Tegh Fateh”, which was the Khalsa slogan under Banda Singh Bahadur. It translates to “Victory of the Kettle and the Sword”, which was a pledge towards the Khalsa’s commitment to feed the hungry and protect the weak. Although I am fairly certain that the circle in the image isn’t a kettle or a bowl, but rather a chakra. It fits better with the weaponry imagery of the 3 swords. Taken from sikhmuseum.com: [B]Memoir of the War in India, William Thorn, 1806[/B] [I]Besides the matchlock, spear, the scimitar, which are all excellent in their kinds, some of the Seiks are armed with a very singular weapon, which they use with great and destructive effect against cavalry. It consists of a hollow circle, made of finely tempered steel, with an exceedingly sharp edge, about a foot in diameter, and and inch in breadth on the inner side. This instrument the horseman poises on his fore-finger, and after giving it two or three swift motions, to accelerate its velocity, sends it from him to the distance of some hundreds of yards, the ring cutting and maiming, most dreadfully, every living object that may chance to be in its way. [1[/I] [IMG]https://upload.wikimedia.org/wikipedia/commons/thumb/b/bd/Sikhs_with_chakrams.jpg/250px-Sikhs_with_chakrams.jpg[/IMG] The true meaning is out there somewhere, its just that no one has bothered to investigate. Unfortunately I don't have the time or the resources to undertake the endeavor myself. There is still much of our history to be uncovered. We shouldn't fear what we don't understand at first glance. There does seem to be a palpable British influence in the current Khanda design, as Ishna ji has pointed out with her correlation to colonial Sikh military badges. Even the religious imagery from the turn of the 20th century shows a rudimentary Khanda design starting to evolve. Compare the imagery here with a European-styled coat of arms below. The British influence is palpable. [URL]http://www.sikhmuseum.com/nishan/19thcentury/religious.html#religious9[/URL] [IMG]http://www.importliquidators.com/images/mil2151.jpg[/IMG] [B]The Invention of Tradition [/B]by Eric Hobsbawm and Terence Ranger. The book discusses the British practice of issuing the conquered Indian princely states a coat of arms based on their culture and history, as a part of the process of assimilating them into the British Empire. Although the British didn't design the modern Khanda emblem, it seems they provided the artistic inspiration for this emblem to come into its own today. [/QUOTE]
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