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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
Service Is The Theme Of Sikh Philosophy
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<blockquote data-quote="Taranjeet singh" data-source="post: 121697" data-attributes="member: 10049"><p><strong>Service is the Theme of Sikh Philosophy</strong></p><p></p><p>The concept of community service or seva is central to the spirit of the Sikh faith. God is all-pervasive and what better way to realise Him than through service? </p><p></p><p>He is not separate from His Creation; so serving Him by serving what He has created is the ultimate duty of every Sikh. The Sikh often prays as did Guru Arjan Dev: `As Your servant, I beg for seva of your people, which is available through good fortune alone.' </p><p></p><p>Seva or service occupies a central place in Sikhism where no worship is conceivable without seva. The spirit of service not only creates in one's heart love and affection for others but also helps the person overcome his ego, the main obstacle in the path of spiritual realisation. Service is suggested as a practical way of life for a Sikh and he is expected, among other things, to meditate on the Name of God and perform service for the welfare of humanity. </p><p></p><p>Service could be of any kind serving the poor and needy; giving charity, providing food or shelter, helping a person in distress, saving someone in danger or reading the scriptures for his solace or providing services for the common good. These acts are considered far superior to the countless sacrificial fires and performance of ceremonies or mere meditation and worldly knowledge, says Bhai Gurdas. </p><p></p><p>Seva can be rendered in any form through labour, feelings or material means. The first is considered as the highest of all and is prescribed for every Sikh. Dignity of labour is realised foremost in Guru ka Langar, the community kitchen, and in serving the sangat, the holy assembly. Langar is the unique way of combining worship with seva. One can contribute in cutting of vegetables, cooking of food, distribution of water and langar, washing of utensils, cleaning of the premises, taking care of footwear as well as in collection of rations. </p><p></p><p>Langar, therefore, becomes a place of training in voluntary service and helps develop the notions of equality, hospitality and love for human beings. It makes you humble by helping you curb your ego. Humility is a special virtue recommended to the Sikhs. It can be acquired through seva. The Sikh prayer, Ardas, ends with a supplication for the welfare of all, 'Sarbat da Bhala'. The attitude of compassion should be combined with a practical way of serving God through His Creation. </p><p></p><p>Seva through material means should be a silent and non-personal contribution. It is meant for the welfare of the community and the whole humanity and should be done in a way as to help dissolve one's ego. Even in serving others, one serves not the person concerned, but God Himself through him. Even as one feeds the hungry, it has been the customary Sikh practice to pray: 'The grain, O God, is your own gift. Only the seva is mine which please be gracious enough to accept.' </p><p></p><p>Service should be done without any expectation of reward. Desire for any reward in return turns it into a bargain and it ceases to be a service. 'He who serves without reward, he alone attains God'. True seva, as proclaimed by the Gurus, must be performed in humility, with purity of intention and without any desire for reward. Service is its own reward that leads to liberation. `We get eternal bliss through the service of God and merge in the peace of poise,' says the Guru Granth Sahib.</p><p></p><p><a href="http://timesofindia.indiatimes.com/life/spirituality/speaking-tree/Service-is-the-theme-of-Sikh-philosophy-/articleshow/4605003.cms" target="_blank">Service is the theme of Sikh philosophy - Speaking Tree - Spirituality - Life - The Times of India</a></p></blockquote><p></p>
[QUOTE="Taranjeet singh, post: 121697, member: 10049"] [B]Service is the Theme of Sikh Philosophy[/B] The concept of community service or seva is central to the spirit of the Sikh faith. God is all-pervasive and what better way to realise Him than through service? He is not separate from His Creation; so serving Him by serving what He has created is the ultimate duty of every Sikh. The Sikh often prays as did Guru Arjan Dev: `As Your servant, I beg for seva of your people, which is available through good fortune alone.' Seva or service occupies a central place in Sikhism where no worship is conceivable without seva. The spirit of service not only creates in one's heart love and affection for others but also helps the person overcome his ego, the main obstacle in the path of spiritual realisation. Service is suggested as a practical way of life for a Sikh and he is expected, among other things, to meditate on the Name of God and perform service for the welfare of humanity. Service could be of any kind serving the poor and needy; giving charity, providing food or shelter, helping a person in distress, saving someone in danger or reading the scriptures for his solace or providing services for the common good. These acts are considered far superior to the countless sacrificial fires and performance of ceremonies or mere meditation and worldly knowledge, says Bhai Gurdas. Seva can be rendered in any form through labour, feelings or material means. The first is considered as the highest of all and is prescribed for every Sikh. Dignity of labour is realised foremost in Guru ka Langar, the community kitchen, and in serving the sangat, the holy assembly. Langar is the unique way of combining worship with seva. One can contribute in cutting of vegetables, cooking of food, distribution of water and langar, washing of utensils, cleaning of the premises, taking care of footwear as well as in collection of rations. Langar, therefore, becomes a place of training in voluntary service and helps develop the notions of equality, hospitality and love for human beings. It makes you humble by helping you curb your ego. Humility is a special virtue recommended to the Sikhs. It can be acquired through seva. The Sikh prayer, Ardas, ends with a supplication for the welfare of all, 'Sarbat da Bhala'. The attitude of compassion should be combined with a practical way of serving God through His Creation. Seva through material means should be a silent and non-personal contribution. It is meant for the welfare of the community and the whole humanity and should be done in a way as to help dissolve one's ego. Even in serving others, one serves not the person concerned, but God Himself through him. Even as one feeds the hungry, it has been the customary Sikh practice to pray: 'The grain, O God, is your own gift. Only the seva is mine which please be gracious enough to accept.' Service should be done without any expectation of reward. Desire for any reward in return turns it into a bargain and it ceases to be a service. 'He who serves without reward, he alone attains God'. True seva, as proclaimed by the Gurus, must be performed in humility, with purity of intention and without any desire for reward. Service is its own reward that leads to liberation. `We get eternal bliss through the service of God and merge in the peace of poise,' says the Guru Granth Sahib. [url=http://timesofindia.indiatimes.com/life/spirituality/speaking-tree/Service-is-the-theme-of-Sikh-philosophy-/articleshow/4605003.cms]Service is the theme of Sikh philosophy - Speaking Tree - Spirituality - Life - The Times of India[/url] [/QUOTE]
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Service Is The Theme Of Sikh Philosophy
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