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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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Should We Serve Alcohol As Guru Ka Langar?
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<blockquote data-quote="lionprinceuk" data-source="post: 159210" data-attributes="member: 120"><p><strong>Re: To celebrate or not?</strong></p><p></p><p></p><p></p><p>Well, my reply may have to be long as well. By the way, are you the person in the avatar? 0<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p><p></p><p>Let me start off by saying I consider myself a traditional jatt sikh, who follows traditions and culture. </p><p></p><p>The next part to say is this: I did originally get into the Lahore Singh Sabha style SGPC mainstream ?Orthodox? sikhi or Sikh"ism" as they call it, but then, because of my inquisitive nature and research, I ended up swaying towards traditional sikhi of the puraatan sampradaiye, where the Khalsa fauj and amrit-dharis are non other than the notorious Nihang Singhs lol . Slowly, I changed from being a Sikh or Sikh"ism" religion, to being a sikh of sikh traditions and thinking. </p><p></p><p>It has been a benefit for me overall, as traditional sikhi very much merges with my punjabi and indian culture as opposed to contradictions between religion and culture that followers of the mainstream Singh Sabha / SGPC encounter!</p><p></p><p>I have also forsaken religion, which was an ideology gained by our ancestors during the British Raaj, and instead I concentrate towards dharam and spirituality. </p><p></p><p>That is my background, I will add the reasons for kshatriya dharam soon!</p><p></p><p>-------------------------------------------------------------</p><p></p><p>Well firstly, just read the bani quote from Guru Gobind Singh.</p><p></p><p>Next see the traditions that have been preserved in the barracks/dals of the Khalsa army, practised by the akali Nihangs.</p><p></p><p>Vegertianism in sikhi is no problem, sampradaiye like the Udasis, and Nirmalas and Sewapanthis can practises vegetarianism.</p><p></p><p>However the Khalsa Nihangs, they follow kshatriya dharm. Kshatriya being a warrior. Dasam Granth and Sarbloh Granth both teach us kshatri dharam. </p><p>The traditions of the khalsa and even our last names being Singh, all come from kshartiya dharam, even ancien kshatriya dharam. </p><p></p><p>Guru Gobind Singh comes from Sodhi khatris, who are descended from ancient kshatriyas going all the way to Raam Chander as part of the Surajbanshi/ Suryavanshi/ sun dynasty. As shown in Bacchitar Natak.</p><p></p><p>Lastly, I also go to Shastar vidiya akharas, run by the last master of the art, Nihang Niddar Singh. The art is very much in line with kshattri dharam.</p><p></p><p>Why are there distortions away from kshatriya dharam?</p><p>Firstly, khanday dee pahul tradition slipped out of Nihang Khalsa which was under control of Buddha Dal at that time and still is. Naamdharis used this tradition to use khanda dee pahul tomake their own amritdharis who were vegeterians, and many sources claim naamdharis to be the first to give khanday dee pahul to women! And I say, khanday dee pahul, and not other forms of amrit like kripan da amrit given to women in Hazoor Sahib.</p><p></p><p>Then I see that Nirmalay started giving Khanday dee Pahul as well. Soon, in the British Raaj, alot of jathebandis popped up giving khanday dee pahul with their own maryadas, but lacking lineage to Guru Gobind Singh and the dals of the Khalsa army. Some had mixed vegeterianism into the mix. </p><p></p><p>You can see that various samrpadaiye kept their sattvik lifestyles yet took on the form of Khalsa, but not exactly. For example, the kamarkasa became a gatra worn around the shoulder. The warrior karas, or binee keh shastar, became little fashionable karas to wear while doing tabla.</p><p></p><p>Other ancient traditions like chatka, and prashad like mahaprashad, are objectionable to those who do not follow kshattri dharam. Not all sikhs have to be Khalsa Singhs.</p><p></p><p>But seriously, khanday dee pahul is given very loosely now outside the dals to any stranger. The nihangs even consider Singh Sabha amrit dharis being Malesh (ie dirty foreigners strangers) as the Lahori Singh Sabha conduct is considered strange and definetly anti-kshatriya, and seems almost certain to be influenced by the Protestant Christian thinking of the Education the leading Singh Sabha authors had.</p><p></p><p>The Varna thing is the last thing I need to describe, give me some time :-</p><p></p><p>---------------------------------</p><p></p><p>The 4 varnas just described the 4 main different roles in society.</p><p></p><p>Brahmins being the ones who learn and study and teach.</p><p></p><p>Kshatriyas being the ones who run government and defend dharam and are the warriors.</p><p></p><p>Vaishyas are more worker type people, farming, shop merchants etc.</p><p></p><p>Theres also Shudra, which is more labourer work.</p><p></p><p>Anyway, in ancient times you could move between the varnas according to the type of work you did or your lifestykle, etc.</p><p></p><p>Then people have hijacked the system to make people higher and lower.</p><p></p><p>In bani, Guru ji talks about all the varnas as being one. This is true, as really we are all human beings, and can unite!</p><p></p><p>Anyways, by becoming a Khalsa you become a kshatriya, a warrior. Doesn't really matter which background you came from, or what culture you follow, but thats what one is. Its khanday dee pahul. So obviously a kshatriya tradition using the sword weapon. </p><p></p><p>Our equivalent to Brahmin in the sense of being a teacher and knowledgeable is the sant sadhu sampradaiye, such as the Nirmalas and Udasis.</p><p></p><p>The point is, the function of Khalsa is to be kshartiyas who protect dharam. But to bring things like vegetrianism and making kripans and karas into fashion items is a bit of Brahmin thinking, perhaps in the satvikk lifestyle thinking, or just plain vaishnoo thinking, perhaps associated with the B rahmins, especially in bani where Guru Nanak discusses with the meat eater hating Brahmin at Kurukshetra. </p><p></p><p>To behave only like saint and not warrior doesn't require khanday dee pahul to be taken. It has been turned into almost a christian baptism where its required to be taken to call oneself sikh, perhaps SGPC maryada is a good example for this. And this maryada is not very respecting of the Guru's puraatan rehat.</p><p></p><p>Finally, there were even amrit-dharis in the British Indian forces who took Khanday dee Pahul pledging allegiance to the emperor/empress of the empire (ie the king/queen of england). So Khanday dee pahul tradition has been distorted in many ways outside the dals of the Khalsa.</p><p></p><p>Oh I also saw your sant-sipahi comment: sant - sipahi seems to be a concept taken and probably influenced by the onward christian soldiers thinking. Again, Guru Gobind Singh uses kshatriya dharam, in bani was well. He uses the term chhatri.</p><p></p><p>Kshatriya dharam is what strengthend the Khalsa, and how the Akalis, nihangs gave so much shaheedi in our history, and of course they would have has knowledge of shastarvidiya.</p><p></p><p>If you read up the history, you will see a lot of sikhi was influenced by Christian thinking during the Bitish Raaj. You can see in translations terms such as lord and God allude to this.</p><p></p><p>When we forget our traditions, we become coconuts/ABCDs to be honest!</p><p></p><p>Another thing to add - ok i forgot, when I remember I shall post it in here lolz</p></blockquote><p></p>
[QUOTE="lionprinceuk, post: 159210, member: 120"] [b]Re: To celebrate or not?[/b] Well, my reply may have to be long as well. By the way, are you the person in the avatar? 0:) Let me start off by saying I consider myself a traditional jatt sikh, who follows traditions and culture. The next part to say is this: I did originally get into the Lahore Singh Sabha style SGPC mainstream ?Orthodox? sikhi or Sikh"ism" as they call it, but then, because of my inquisitive nature and research, I ended up swaying towards traditional sikhi of the puraatan sampradaiye, where the Khalsa fauj and amrit-dharis are non other than the notorious Nihang Singhs lol . Slowly, I changed from being a Sikh or Sikh"ism" religion, to being a sikh of sikh traditions and thinking. It has been a benefit for me overall, as traditional sikhi very much merges with my punjabi and indian culture as opposed to contradictions between religion and culture that followers of the mainstream Singh Sabha / SGPC encounter! I have also forsaken religion, which was an ideology gained by our ancestors during the British Raaj, and instead I concentrate towards dharam and spirituality. That is my background, I will add the reasons for kshatriya dharam soon! ------------------------------------------------------------- Well firstly, just read the bani quote from Guru Gobind Singh. Next see the traditions that have been preserved in the barracks/dals of the Khalsa army, practised by the akali Nihangs. Vegertianism in sikhi is no problem, sampradaiye like the Udasis, and Nirmalas and Sewapanthis can practises vegetarianism. However the Khalsa Nihangs, they follow kshatriya dharm. Kshatriya being a warrior. Dasam Granth and Sarbloh Granth both teach us kshatri dharam. The traditions of the khalsa and even our last names being Singh, all come from kshartiya dharam, even ancien kshatriya dharam. Guru Gobind Singh comes from Sodhi khatris, who are descended from ancient kshatriyas going all the way to Raam Chander as part of the Surajbanshi/ Suryavanshi/ sun dynasty. As shown in Bacchitar Natak. Lastly, I also go to Shastar vidiya akharas, run by the last master of the art, Nihang Niddar Singh. The art is very much in line with kshattri dharam. Why are there distortions away from kshatriya dharam? Firstly, khanday dee pahul tradition slipped out of Nihang Khalsa which was under control of Buddha Dal at that time and still is. Naamdharis used this tradition to use khanda dee pahul tomake their own amritdharis who were vegeterians, and many sources claim naamdharis to be the first to give khanday dee pahul to women! And I say, khanday dee pahul, and not other forms of amrit like kripan da amrit given to women in Hazoor Sahib. Then I see that Nirmalay started giving Khanday dee Pahul as well. Soon, in the British Raaj, alot of jathebandis popped up giving khanday dee pahul with their own maryadas, but lacking lineage to Guru Gobind Singh and the dals of the Khalsa army. Some had mixed vegeterianism into the mix. You can see that various samrpadaiye kept their sattvik lifestyles yet took on the form of Khalsa, but not exactly. For example, the kamarkasa became a gatra worn around the shoulder. The warrior karas, or binee keh shastar, became little fashionable karas to wear while doing tabla. Other ancient traditions like chatka, and prashad like mahaprashad, are objectionable to those who do not follow kshattri dharam. Not all sikhs have to be Khalsa Singhs. But seriously, khanday dee pahul is given very loosely now outside the dals to any stranger. The nihangs even consider Singh Sabha amrit dharis being Malesh (ie dirty foreigners strangers) as the Lahori Singh Sabha conduct is considered strange and definetly anti-kshatriya, and seems almost certain to be influenced by the Protestant Christian thinking of the Education the leading Singh Sabha authors had. The Varna thing is the last thing I need to describe, give me some time :- --------------------------------- The 4 varnas just described the 4 main different roles in society. Brahmins being the ones who learn and study and teach. Kshatriyas being the ones who run government and defend dharam and are the warriors. Vaishyas are more worker type people, farming, shop merchants etc. Theres also Shudra, which is more labourer work. Anyway, in ancient times you could move between the varnas according to the type of work you did or your lifestykle, etc. Then people have hijacked the system to make people higher and lower. In bani, Guru ji talks about all the varnas as being one. This is true, as really we are all human beings, and can unite! Anyways, by becoming a Khalsa you become a kshatriya, a warrior. Doesn't really matter which background you came from, or what culture you follow, but thats what one is. Its khanday dee pahul. So obviously a kshatriya tradition using the sword weapon. Our equivalent to Brahmin in the sense of being a teacher and knowledgeable is the sant sadhu sampradaiye, such as the Nirmalas and Udasis. The point is, the function of Khalsa is to be kshartiyas who protect dharam. But to bring things like vegetrianism and making kripans and karas into fashion items is a bit of Brahmin thinking, perhaps in the satvikk lifestyle thinking, or just plain vaishnoo thinking, perhaps associated with the B rahmins, especially in bani where Guru Nanak discusses with the meat eater hating Brahmin at Kurukshetra. To behave only like saint and not warrior doesn't require khanday dee pahul to be taken. It has been turned into almost a christian baptism where its required to be taken to call oneself sikh, perhaps SGPC maryada is a good example for this. And this maryada is not very respecting of the Guru's puraatan rehat. Finally, there were even amrit-dharis in the British Indian forces who took Khanday dee Pahul pledging allegiance to the emperor/empress of the empire (ie the king/queen of england). So Khanday dee pahul tradition has been distorted in many ways outside the dals of the Khalsa. Oh I also saw your sant-sipahi comment: sant - sipahi seems to be a concept taken and probably influenced by the onward christian soldiers thinking. Again, Guru Gobind Singh uses kshatriya dharam, in bani was well. He uses the term chhatri. Kshatriya dharam is what strengthend the Khalsa, and how the Akalis, nihangs gave so much shaheedi in our history, and of course they would have has knowledge of shastarvidiya. If you read up the history, you will see a lot of sikhi was influenced by Christian thinking during the Bitish Raaj. You can see in translations terms such as lord and God allude to this. When we forget our traditions, we become coconuts/ABCDs to be honest! Another thing to add - ok i forgot, when I remember I shall post it in here lolz [/QUOTE]
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