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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)
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Thittee (296-300)
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Gurbani (323-330)
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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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Short-hair Ban On Gurudwara Marriages
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<blockquote data-quote="S|kH" data-source="post: 12819" data-attributes="member: 217"><p><strong>Re: "Short-hair" Ban on Gurdwara Marriages</strong></p><p></p><p>Once again, let me break this post down.</p><p></p><p></p><p></p><p>How is this discrimination, because we ask certain features to ensure that you will keep your vow with the Guru during marriage? Did Guru Gobind Singh NOT ask or state certain features which were mandatory for the Khalsa? Why do you not call this discrimation then, during the amrit sanchaar ceremony when ALL Sikhs must keep their kesh? Why did our Guru demand such a thing?</p><p>Why can a mona not do this! We should abolish Kesh as a K, because its making the youth run away! Last I checked, even when Guru Gobind was at WAR he did not attempt to re-establish key ideals just to enlist a larger number of people in his army. He kept his ideals and mandates, and only the ones who fit the description were allowed to fight alongside.</p><p></p><p>Did our Guru decline anyone for being a Khalsa? Obviously the monay that were present at the first ceremony did not come up. No one was declined or ever discriminated against by our Guru, but they were told to go put their thought or "ideal heart" into action, and show the Guru that they were on their way to truth. They were not told that they are evil and do not belong, but they were guided on the truthful path and were simply asked to come back when they were ready for Amrit, and they had proven capable so. To show the Guru that they had indeed followed the path of truth the Guru had set them on.</p><p></p><p>The Anand Karaj ceremony is also a vow to the Guru that you will maintain as his Sikhs. It is just not a ceremony anyone should take part in, and it is not a discriminatory ceremony, but unless you have shown that you are on the path, the same path Guru Gobind had created special characteristics for, than you should not make a vow that you havent kept up till that date. The same works for Sardars who are empty at heart, but that makes no excuse for monay who are "ideal at heart" to keep cutting their hair. Two completely different situations. </p><p> </p><p></p><p></p><p>Here we go again, you are simply picking the worst of one kind (sardar) and the best of the other kind (monay) and comparing the two as if they were both infront of the Guru, and then making your own decision on what the conclusion would be. Let us hold only one variable, the kesh, and everything else is the same between the Sardar and the Mona. Guru Gobind historically selected the Sardar as "his Sikh", part of the "Khalsa" because he had SHOWN the Guru his action in purity, not just his ideals or thought, or philosophy. The Mona has an equal heart, and philosophy, but fails to follow the Gurus words, and can not make his ideal thoughts into action. Which would Guru Gobind select? I'll let the reader think of the answer...matter fact, Which DID Guru Gobind select?</p><p> </p><p></p><p></p><p>We do not connect with God through our appearance? You know how many religious leaders would say the opposite, and easily state the importance of an identity, specifically of hair. Our appearance (The Khalsa) is our mandate with God, is our signing of the contract to live life the way it was designed. Our appearance is our identity that the Gurus created with a foundational understanding of philosophy. If the love is in your heart, than show the love to the world. </p><p> </p><p></p><p></p><p>I think we should be doing things to keep the adults in line, so as not to filter our educational system into something completely the opposite of what history clearly shows us. When adults make a vow infront of our Guru, I would want our kids to see that the adults have kept that vow, or atleast attempted to maintain it. Otherwise, than why is that vow ever created?</p><p></p><p>In all seriousness, you may wish to talk of how a "bad" sardar still can make the vow infront of the Guru, well that is always there...we must the draw a line similar to the one our Guru chose, a physical appearance that ALL can see, not just an "inside heart". Secondly, the worst scenario is clearly the mona who grows his dhari only for the ceremony and then shaves/cuts it off afterwards breaking the vow mere minutes after the ceremony is completed. Is that not complete disrespect at the Guru's face? Face it, the only measure of thumb is the physical appearance, we can not pry into someones heart to see their "ideals", and we can not let everyone make a vow to our Guru knowing our Guru had created certain guidelines to live by. Because, if its in your mind, its only a philosophy, only when it comes into action are you a student of the Guru.</p><p></p><p>We need to grow up and not feel the need to show that any choice our kids make are prefectly correct...admit it, our kids do wrong, lets not make them think their choices are completely correct. We need to tell them, and show them, that certain choices are NOT on the lines of Sikhi. We should not change Sikhi just because the youth follow a trend that changes rapidly. Nor am I telling you to completely excommunicate your child.</p><p></p><p>Frankly, I'm quite tired of hearing this nonsense of our kids not wanting to come to Gurdwara so let us change our foundation and maybe they will feel more accepted. Let us change our K's so maybe the monays feel more accepted and learn Sikhi. There is OTHER ways to make the kids feel accepted and put them on the path. You can NOT change a core element of the Khalsa. If you tell your kids that you do not need kesh now, and that the Guru no longer requires it, so he feels comfortable going to gurdwara....do you think he will magically change his mind later? Why don't we just tell them the truth...that the Guru expected certain physical features, some may not hold them, but its all on a path, when you feel ready, the Guru will accept you. Go to Gurdwara to learn this path, and see what fits you best. If you choose to not follow the path on the edge of the sword, than all the best to you, but please respect those that do, and try to live your life the way the Guru did. You must realize that you have made the choice to NOT follow that path, so one can not expect the Guru to change his path to simply make the child's new path correct.</p><p></p><p>Do not change the path so that you are the ideal human or your kid is living a perfect life.</p></blockquote><p></p>
[QUOTE="S|kH, post: 12819, member: 217"] [b]Re: "Short-hair" Ban on Gurdwara Marriages[/b] Once again, let me break this post down. How is this discrimination, because we ask certain features to ensure that you will keep your vow with the Guru during marriage? Did Guru Gobind Singh NOT ask or state certain features which were mandatory for the Khalsa? Why do you not call this discrimation then, during the amrit sanchaar ceremony when ALL Sikhs must keep their kesh? Why did our Guru demand such a thing? Why can a mona not do this! We should abolish Kesh as a K, because its making the youth run away! Last I checked, even when Guru Gobind was at WAR he did not attempt to re-establish key ideals just to enlist a larger number of people in his army. He kept his ideals and mandates, and only the ones who fit the description were allowed to fight alongside. Did our Guru decline anyone for being a Khalsa? Obviously the monay that were present at the first ceremony did not come up. No one was declined or ever discriminated against by our Guru, but they were told to go put their thought or "ideal heart" into action, and show the Guru that they were on their way to truth. They were not told that they are evil and do not belong, but they were guided on the truthful path and were simply asked to come back when they were ready for Amrit, and they had proven capable so. To show the Guru that they had indeed followed the path of truth the Guru had set them on. The Anand Karaj ceremony is also a vow to the Guru that you will maintain as his Sikhs. It is just not a ceremony anyone should take part in, and it is not a discriminatory ceremony, but unless you have shown that you are on the path, the same path Guru Gobind had created special characteristics for, than you should not make a vow that you havent kept up till that date. The same works for Sardars who are empty at heart, but that makes no excuse for monay who are "ideal at heart" to keep cutting their hair. Two completely different situations. Here we go again, you are simply picking the worst of one kind (sardar) and the best of the other kind (monay) and comparing the two as if they were both infront of the Guru, and then making your own decision on what the conclusion would be. Let us hold only one variable, the kesh, and everything else is the same between the Sardar and the Mona. Guru Gobind historically selected the Sardar as "his Sikh", part of the "Khalsa" because he had SHOWN the Guru his action in purity, not just his ideals or thought, or philosophy. The Mona has an equal heart, and philosophy, but fails to follow the Gurus words, and can not make his ideal thoughts into action. Which would Guru Gobind select? I'll let the reader think of the answer...matter fact, Which DID Guru Gobind select? We do not connect with God through our appearance? You know how many religious leaders would say the opposite, and easily state the importance of an identity, specifically of hair. Our appearance (The Khalsa) is our mandate with God, is our signing of the contract to live life the way it was designed. Our appearance is our identity that the Gurus created with a foundational understanding of philosophy. If the love is in your heart, than show the love to the world. I think we should be doing things to keep the adults in line, so as not to filter our educational system into something completely the opposite of what history clearly shows us. When adults make a vow infront of our Guru, I would want our kids to see that the adults have kept that vow, or atleast attempted to maintain it. Otherwise, than why is that vow ever created? In all seriousness, you may wish to talk of how a "bad" sardar still can make the vow infront of the Guru, well that is always there...we must the draw a line similar to the one our Guru chose, a physical appearance that ALL can see, not just an "inside heart". Secondly, the worst scenario is clearly the mona who grows his dhari only for the ceremony and then shaves/cuts it off afterwards breaking the vow mere minutes after the ceremony is completed. Is that not complete disrespect at the Guru's face? Face it, the only measure of thumb is the physical appearance, we can not pry into someones heart to see their "ideals", and we can not let everyone make a vow to our Guru knowing our Guru had created certain guidelines to live by. Because, if its in your mind, its only a philosophy, only when it comes into action are you a student of the Guru. We need to grow up and not feel the need to show that any choice our kids make are prefectly correct...admit it, our kids do wrong, lets not make them think their choices are completely correct. We need to tell them, and show them, that certain choices are NOT on the lines of Sikhi. We should not change Sikhi just because the youth follow a trend that changes rapidly. Nor am I telling you to completely excommunicate your child. Frankly, I'm quite tired of hearing this nonsense of our kids not wanting to come to Gurdwara so let us change our foundation and maybe they will feel more accepted. Let us change our K's so maybe the monays feel more accepted and learn Sikhi. There is OTHER ways to make the kids feel accepted and put them on the path. You can NOT change a core element of the Khalsa. If you tell your kids that you do not need kesh now, and that the Guru no longer requires it, so he feels comfortable going to gurdwara....do you think he will magically change his mind later? Why don't we just tell them the truth...that the Guru expected certain physical features, some may not hold them, but its all on a path, when you feel ready, the Guru will accept you. Go to Gurdwara to learn this path, and see what fits you best. If you choose to not follow the path on the edge of the sword, than all the best to you, but please respect those that do, and try to live your life the way the Guru did. You must realize that you have made the choice to NOT follow that path, so one can not expect the Guru to change his path to simply make the child's new path correct. Do not change the path so that you are the ideal human or your kid is living a perfect life. [/QUOTE]
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Short-hair Ban On Gurudwara Marriages
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