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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)
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ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
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Ashtpadi (129-130)
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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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Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
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Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
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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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Spritual Basis Of Panth
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<blockquote data-quote="Sikh80" data-source="post: 69995" data-attributes="member: 5290"><p style="text-align: center"><p style="text-align: center"><strong><span style="color: red"><a href="http://www.sikhreview.org/july2000/philo2.htm" target="_blank"><u><span style="font-family: 'Times New Roman'"><span style="color: #0000ff">http://www.sikhreview.org/july2000/philo2.htm</span></span></u></a></span></strong></p> <p style="text-align: center"></p> <p style="text-align: center"><strong><span style="color: red"><span style="font-family: 'Times New Roman'">The Spiritual Basis of Khalsa Panth*</span></span></strong></p> <p style="text-align: center"><span style="font-family: 'Times New Roman'"><strong><em><span style="color: fuchsia"><span style="font-size: 12px">Jaswant Singh Neki</span></span></em></strong><strong><em><span style="color: fuchsia">@</span></em></strong></span></p> </p><p><em><span style="color: blue"><span style="font-family: 'Times New Roman'">* Presented at the International Symposium on Khalsa - The Existence of Purity, held in Phoenix AZ. USA and again at San Jose University, San Jose, CA. USA.</span></span></em></p><p><span style="font-family: 'Times New Roman'"><span style="color: blue">@</span><span style="color: blue"><span style="font-size: 12px"> <em>52 Hemkunt Colony, New Delhi 110 048.</em></span></span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The Khalsa Panth is an evolute from Guru Nanak’s <em>Nirmal Panth</em> - both terms meaning the <em>way of the pure or the holy</em>. It is the way of pure spirituality, unadulterated with ritualism and free from the clutches of priests. The term Khalsa has another connotation also. In the revenue records in India during the Muslim rule, this term signified crown lands, administered by the king himself without the mediation of <em>Jagirdars</em>, etc. Metaphorically employed in the Sikh parlance, the term <em>Guru ka Khalsa</em> means the guru’s very own, unmediated by <em>masands</em>.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The term acquired a more specific connotation after Guru Gobind Singh introduced <em>Khande-di-pahul</em> (initiation with a double-edged sword) in 1699. Since then, all those thus initiated have been collectively designated as the <em>Khalsa Panth</em>.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">After the line of corporeal gurus was brought to an end by Guru Gobind Singh, the Khalsa Panth was installed its own leader under the abiding guidance of Guru Granth Sahib. Since then, the Khalsa have evolved into a kind of spiritual commonwealth - a spiritually welded collectivity which awakens in each <span style="color: blue">individual spontaneous discipline as well as disciplined spontaneity (<em>Rehat</em></span>).</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong>Setting ideals for life:</strong> There have been some contrasting ways of setting ideals of life. One is the way of hedonism, or pursuit of sensual pleasure advocated by those consider this life as a sole opportunity for enjoyment. This outlook is epitomized in the famous lines of Babur.</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Enjoy life’s pleasures to the full, for this world is never going to be again for you.</span></span></em></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">or, by the apparently hedonistic meaning of Omar Khayyam’s verse which has been translated by Fitzgerald as:</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">"Dreaming, when dawn’s left-hand was in the sky,</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">I heard a voice within the tavern cry, awake my little ones, and fill the cup, before life’s liquor in it’s cup be dry."</span></span></em></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">This is the materialist way, looking for material gain, amassing wealth and power, lavishly indulging in sensuality. It is the way of <em>pravirti</em> or involvement in the world.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Contrasted with this has been the way which considers the world an illusion and its materiality a mirage. Hence, it advocated withdrawal from the outside and seeking the joy of self-realization within.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Even when one chooses to withdraw from the world and concentrates within, the world may still interfere with one’s spiritual pursuit. In that case, one has two choices. One may run away from the world, i.e. renounce the world. It is the way of <em>nivirti</em> or renunciation. Alternatively, one may choose to become so strong that no one dare interfere with his spiritual pursuits.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The Khalsa outlook of spirituality considers both involvement (<em>pravirti</em>) and renunciation( <em>nivirti</em>) as extremes and advocates the middle path. The Guru’s word affirms.</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Involvement as well as renunciation are stubborn obstinacies.</span></span></em></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Dharma, somewhere in the middle, stands as the real guide.</span></span></em></p><p style="text-align: right"><p style="text-align: right"><span style="font-family: 'Times New Roman'">- Malhar Var: M.1.p.1280.</span></p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The middle path is: continuing to be in the world but staying there dis-attached, just like the lotus flower which grows out of mud unblemished by it.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The Khalsa point of view, since it does not approve of renunciation, prescribes valour as a safeguard against interference from others. However, this has to be disciplined valour, compassionate valour and an altruist valour; not one which is self-willed and tyrannical. In this context, the Guru ordains:</span></span></p><p><em><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">You shall not terrorize anyone nor shall allow anyone to terrorize you.</span></span></em></p><p style="text-align: right"><p style="text-align: right"><span style="font-family: 'Times New Roman'">-Slok. M.9 p.1427</span></p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Such, then is the "valour" prescribed for the Khalsa</span>.</span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong>Two Pillars of the Khalsa Spirituality</strong>: The twin pillars of the Khalsa spirituality are (a) <em>Naam</em>, the vehicle of inner spirituality and (b) <em>Kirpan</em>, the symbol of outer spirituality or valour. It would be useful to consider these two in some detail.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'"><strong>Naam</strong>: Naam is the foundation stone of Sikh spirituality. <em>Naam</em> has usually been translated as "Name", implying God’s Name. However, "Name" does not fully convey what <em>Naam</em> comprehensively means as a metaphysical term in Sikh theology. It is very much more than God’s Name, though it is God’s Name as well.</span></span></p><p> </p><p>PL. see see Part _2</p></blockquote><p></p>
[QUOTE="Sikh80, post: 69995, member: 5290"] [CENTER][CENTER][B][COLOR=red][URL="http://www.sikhreview.org/july2000/philo2.htm"][U][FONT=Times New Roman][COLOR=#0000ff]http://www.sikhreview.org/july2000/philo2.htm[/COLOR][/FONT][/U][/URL][/COLOR][/B][/CENTER] [CENTER][B][COLOR=red][/COLOR][/B][/CENTER] [CENTER][B][COLOR=red][FONT=Times New Roman]The Spiritual Basis of Khalsa Panth*[/FONT][/COLOR][/B][/CENTER] [CENTER][FONT=Times New Roman][B][I][COLOR=fuchsia][SIZE=3]Jaswant Singh Neki[/SIZE][/COLOR][/I][/B][B][I][COLOR=fuchsia]@[/COLOR][/I][/B][/FONT][/CENTER][/CENTER] [I][COLOR=blue][FONT=Times New Roman]* Presented at the International Symposium on Khalsa - The Existence of Purity, held in Phoenix AZ. USA and again at San Jose University, San Jose, CA. USA.[/FONT][/COLOR][/I] [FONT=Times New Roman][COLOR=blue]@[/COLOR][COLOR=blue][SIZE=3] [I]52 Hemkunt Colony, New Delhi 110 048.[/I][/SIZE][/COLOR][/FONT] [FONT=Times New Roman][SIZE=3]The Khalsa Panth is an evolute from Guru Nanak’s [I]Nirmal Panth[/I] - both terms meaning the [I]way of the pure or the holy[/I]. It is the way of pure spirituality, unadulterated with ritualism and free from the clutches of priests. The term Khalsa has another connotation also. In the revenue records in India during the Muslim rule, this term signified crown lands, administered by the king himself without the mediation of [I]Jagirdars[/I], etc. Metaphorically employed in the Sikh parlance, the term [I]Guru ka Khalsa[/I] means the guru’s very own, unmediated by [I]masands[/I].[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]The term acquired a more specific connotation after Guru Gobind Singh introduced [I]Khande-di-pahul[/I] (initiation with a double-edged sword) in 1699. Since then, all those thus initiated have been collectively designated as the [I]Khalsa Panth[/I].[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]After the line of corporeal gurus was brought to an end by Guru Gobind Singh, the Khalsa Panth was installed its own leader under the abiding guidance of Guru Granth Sahib. Since then, the Khalsa have evolved into a kind of spiritual commonwealth - a spiritually welded collectivity which awakens in each [COLOR=blue]individual spontaneous discipline as well as disciplined spontaneity ([I]Rehat[/I][/COLOR]).[/SIZE][/FONT] [SIZE=3][FONT=Times New Roman][B]Setting ideals for life:[/B] There have been some contrasting ways of setting ideals of life. One is the way of hedonism, or pursuit of sensual pleasure advocated by those consider this life as a sole opportunity for enjoyment. This outlook is epitomized in the famous lines of Babur.[/FONT][/SIZE] [I][SIZE=3][FONT=Times New Roman]Enjoy life’s pleasures to the full, for this world is never going to be again for you.[/FONT][/SIZE][/I] [FONT=Times New Roman][SIZE=3]or, by the apparently hedonistic meaning of Omar Khayyam’s verse which has been translated by Fitzgerald as:[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]"Dreaming, when dawn’s left-hand was in the sky,[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]I heard a voice within the tavern cry, awake my little ones, and fill the cup, before life’s liquor in it’s cup be dry."[/FONT][/SIZE][/I] [FONT=Times New Roman][SIZE=3]This is the materialist way, looking for material gain, amassing wealth and power, lavishly indulging in sensuality. It is the way of [I]pravirti[/I] or involvement in the world.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Contrasted with this has been the way which considers the world an illusion and its materiality a mirage. Hence, it advocated withdrawal from the outside and seeking the joy of self-realization within.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Even when one chooses to withdraw from the world and concentrates within, the world may still interfere with one’s spiritual pursuit. In that case, one has two choices. One may run away from the world, i.e. renounce the world. It is the way of [I]nivirti[/I] or renunciation. Alternatively, one may choose to become so strong that no one dare interfere with his spiritual pursuits.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]The Khalsa outlook of spirituality considers both involvement ([I]pravirti[/I]) and renunciation( [I]nivirti[/I]) as extremes and advocates the middle path. The Guru’s word affirms.[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]Involvement as well as renunciation are stubborn obstinacies.[/FONT][/SIZE][/I] [I][SIZE=3][FONT=Times New Roman]Dharma, somewhere in the middle, stands as the real guide.[/FONT][/SIZE][/I] [RIGHT][RIGHT][FONT=Times New Roman]- Malhar Var: M.1.p.1280.[/FONT][/RIGHT][/RIGHT] [FONT=Times New Roman][SIZE=3]The middle path is: continuing to be in the world but staying there dis-attached, just like the lotus flower which grows out of mud unblemished by it.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]The Khalsa point of view, since it does not approve of renunciation, prescribes valour as a safeguard against interference from others. However, this has to be disciplined valour, compassionate valour and an altruist valour; not one which is self-willed and tyrannical. In this context, the Guru ordains:[/SIZE][/FONT] [I][SIZE=3][FONT=Times New Roman]You shall not terrorize anyone nor shall allow anyone to terrorize you.[/FONT][/SIZE][/I] [RIGHT][RIGHT][FONT=Times New Roman]-Slok. M.9 p.1427[/FONT][/RIGHT][/RIGHT] [FONT=Times New Roman][SIZE=3]Such, then is the "valour" prescribed for the Khalsa[/SIZE].[/FONT] [SIZE=3][FONT=Times New Roman][B]Two Pillars of the Khalsa Spirituality[/B]: The twin pillars of the Khalsa spirituality are (a) [I]Naam[/I], the vehicle of inner spirituality and (b) [I]Kirpan[/I], the symbol of outer spirituality or valour. It would be useful to consider these two in some detail.[/FONT][/SIZE] [SIZE=3][FONT=Times New Roman][B]Naam[/B]: Naam is the foundation stone of Sikh spirituality. [I]Naam[/I] has usually been translated as "Name", implying God’s Name. However, "Name" does not fully convey what [I]Naam[/I] comprehensively means as a metaphysical term in Sikh theology. It is very much more than God’s Name, though it is God’s Name as well.[/FONT][/SIZE] PL. see see Part _2 [/QUOTE]
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