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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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<blockquote data-quote="Tejwant Singh1" data-source="post: 144965" data-attributes="member: 635"><p>Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh!</p><p>In spite of what some readers have written above, I have the following to say.</p><p>Dear readers, Mughal Emperor Aurangzeb had cleverly divided the non-Muslims of India by issuing a Shahi Farman, "Except for the Hindu Rajputs no-one else can wear a sword, ride a thoroughbred horse, ride an elephant or ride a palanquin (Palki)".</p><p>Until then the Sikhs were easily identified with the Hindus because there was no way to tell any visible difference. The Sikh philosophy was an internal matter between the Guru and his Sikhs.</p><p>Even Muslim used to come to the Gurus for guidance. That is what prompted Emperor Jahangir to write in his autobiography: "the Hindus going to their fraud Guru is understandable but even the stupid Muslims are going to him. I have been thinking since long that either this Guru must change his ways or I should ask him to convert to Islam." This one thought process prompted Jahangir to take action against Guru Arjan Dev ji which led to his martyrdom in Lahore.</p><p>Therefore, what young Guru Gobind Rai -until then he was not a Singh- decided to do was to challenge the authority of Emperor Aurangzeb. The Great All Knowing Guru knew what he was doing and what would be the consequences and far reaching outcome of his bold action.</p><p>Therefore, the whole process of showing his drawn sword to the gathered Sikhs on that day of Baisakhi at Anandpur Sahib in 1699; declining to accept any of the traditional offerings from his Sikhs; asking for one of his Sikhs to 'offer his Sheesh'; challenging them when no one came forward after the first call; and then when one stepped out to offer his head taking him aside and coming back with blood on his sword was to sensationalize the situation and bring out the most devoted, daring and fearless amongst his followers.</p><p>The Great All Knowing Guru knew the consequences of his daring act. He also knew what the future would hold for him as well as for his followers. Since the wearing of the sword was a challenge to the Shahi Farman of Mughal Emperor Aurangzeb, obviously, if one has to wear a sword in public, one would have to defend one's action. And in defence of one's actions, a horse would be required for effective combat and quick getaway.</p><p>And one should be agile in combat. To be agile, it would be obvious that one should be dressed appropriately and not wear a cumbersome dress like the Hindu dhoti or the Chaddar/Lungi. That is where the Kachha becomes relevant. The Kachha was, anyway, the dress of the soldiers of those times. Even the English had their Indian-native soldiers dressed in Kachha with a short shirt or jacket at the top. The Katchha is called 'short breaches' in the then English official terminology.</p><p>The other symbols -the Kesh accompanied by the necessary comb and the Kara have their spiritual significance. The Kesh, besides being symbolic of a spiritual person, are offered to the demigods in a Mundan ceremony among the Hindus of male children only. On the contrary the Sikhs respect the purity of Gods' creation by keeping the Kesh inviolate.</p><p>Observance of the Guru's symbolism has made the Khalsa a Saint Warrior who can even dare a devil to battle. The sword may not be his chosen weapon for self defence in real life battles nowadays -except in exceptional cases- but the symbolism is very important for the faith as it is a stepping stone for righteous thought and righteous action. It brings a steely steadfastness into one's belief.</p><p>Take the performance of Sikh soldiers from any of the Regiments of the Indian army -the Sikh Regiment or the Punjab Regiment or even those Artillery and Tank Regiments which are purely manned by Sikhs. With their slogan of 'Chardi Kala', they would always perform exceptionally well, is an accepted norm in the Indian army. Even non-Sikh officers commanding Sikh soldiers admit that it's an honor to command them. One can depend upon them at anytime. One may say that 'go-getting or being dependable' is a typical Punjabi trait but the fact remains that other Punjabi troops have not performed as well as their Sikh counterparts.</p><p>I have been witness to a very interesting conversation between a senior Pakistani army officer and us Indian Prisoner of Wars in 1972 as a consequence of the 1971 war. (I was a POW in Pakistan for one year) One of my colleagues POW -a Hindu from UP area- asked the Pakistani army officer who had come to visit us, "Now that Pakistan has been defeated and Bangladesh created (the complete Pakistani army surrendered in the east) which Indian soldier do you respect the most in battlefield?" The Pakistani officer replied, "Oh! We can still take on any Indian soldier even now but we have to be very careful when facing Sikh soldiers."</p><p>Take the case of Kargil war in 1999. The most difficult job of blocking the Pakistani assault to clear their line of communication and supply route to the top of Tiger Hill feature was given to the 8th Battalion of the Sikh Regiment. The Battalion was deployed between the Line of Control and Tiger Hill feature in a narrow space. Three times the Pakistanis attacked them in their dug-in position and tried to breach the defensive line. And each time they were defeated. They even left the bodies of their dead officers and soldiers and never back to claim them. The Sikh Battalion lost one officers (a non-Sikh Lieutenant), 4 Subedars and Naib Subedars and 30 Other Rank -Havildars, Naiks and Sepoys.</p><p>Without their heroic and gallant action, the capture of Tiger Hill by India would have remained a distant dream and we may have ended up in stalemate situation. The 8th Battalion of the Sikh Regiment was awarded 3 Vir Chakras, 11 Sena Medals, 12 Mentioned-in-Despatches, 7 Commendations and a unique citation by Punjab Government for collective bravery. Despite these awards, several retired senior Sikh army officers felt that there was an element of bias against the Sikhs when compared to higher category awards given to non-Sikhs soldiers for actions which were less gallant. That may be so because the Sikh Regiment remains the most highly decorated in the Indian army to the envy of many. The contention of the retired Sikh officers is that others were given more and higher awards to offset this balance.</p><p>Take the case of Battle of Saragarhi fought on 12 September 1897 between 21 Sikhs of the 4th Battalion (then 36th Sikhs) of the Sikh Regiment of British Indian army while defending an important outpost over a hill against 10,000 Afghans and Orakzai tribesmen of the North West Frontier Province. It is one of the seven unique battles of collective bravery in the world as declared by UNESCO.</p><p>What is it that makes the Sikh soldier so brave even in these times when values have degraded? It is the symbols ordained and bestowed by the Mighty Guru three hundred years ago. When my next book 'Battle for the Khyber Pass' -between the army of Maharaja Ranjit Singh and the Pathans- was being edited by an American lady, she asked, "Since everyone in a Battalion cannot possibly maintain the same spiritual standards in these times, then what makes the Sikh soldier perform so well compared to others".</p><p>My reply, "Even if half the number of Sikh soldiers in a Battalion are observant Sikhs, their spiritual aura and dedication carries the rest (the non-observant) with them and they are able to over come their enemy. Even if they are out numbered like in the Battle of Saragarhi, it leaves their enemy gasping for life. It makes their enemy remember them with fondness for ever. The Pathans who fought the 21 Sikhs were large hearted to admit their bravery. That is how we know what really transpired."</p><p>Therefore, dear readers and seekers, symbolism of the Khalsa is very important. If you sit down and meditate upon the NAAM, then you will understand. Be an observant Sikh. Those who are destined to observe the Maryada of the Khalsa are the blessed ones. Hail to the Great Guru! Jai Jai Jai ho Guru Gobind Singh!</p><p>Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh!</p></blockquote><p></p>
[QUOTE="Tejwant Singh1, post: 144965, member: 635"] Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh! In spite of what some readers have written above, I have the following to say. Dear readers, Mughal Emperor Aurangzeb had cleverly divided the non-Muslims of India by issuing a Shahi Farman, "Except for the Hindu Rajputs no-one else can wear a sword, ride a thoroughbred horse, ride an elephant or ride a palanquin (Palki)". Until then the Sikhs were easily identified with the Hindus because there was no way to tell any visible difference. The Sikh philosophy was an internal matter between the Guru and his Sikhs. Even Muslim used to come to the Gurus for guidance. That is what prompted Emperor Jahangir to write in his autobiography: "the Hindus going to their fraud Guru is understandable but even the stupid Muslims are going to him. I have been thinking since long that either this Guru must change his ways or I should ask him to convert to Islam." This one thought process prompted Jahangir to take action against Guru Arjan Dev ji which led to his martyrdom in Lahore. Therefore, what young Guru Gobind Rai -until then he was not a Singh- decided to do was to challenge the authority of Emperor Aurangzeb. The Great All Knowing Guru knew what he was doing and what would be the consequences and far reaching outcome of his bold action. Therefore, the whole process of showing his drawn sword to the gathered Sikhs on that day of Baisakhi at Anandpur Sahib in 1699; declining to accept any of the traditional offerings from his Sikhs; asking for one of his Sikhs to 'offer his Sheesh'; challenging them when no one came forward after the first call; and then when one stepped out to offer his head taking him aside and coming back with blood on his sword was to sensationalize the situation and bring out the most devoted, daring and fearless amongst his followers. The Great All Knowing Guru knew the consequences of his daring act. He also knew what the future would hold for him as well as for his followers. Since the wearing of the sword was a challenge to the Shahi Farman of Mughal Emperor Aurangzeb, obviously, if one has to wear a sword in public, one would have to defend one's action. And in defence of one's actions, a horse would be required for effective combat and quick getaway. And one should be agile in combat. To be agile, it would be obvious that one should be dressed appropriately and not wear a cumbersome dress like the Hindu dhoti or the Chaddar/Lungi. That is where the Kachha becomes relevant. The Kachha was, anyway, the dress of the soldiers of those times. Even the English had their Indian-native soldiers dressed in Kachha with a short shirt or jacket at the top. The Katchha is called 'short breaches' in the then English official terminology. The other symbols -the Kesh accompanied by the necessary comb and the Kara have their spiritual significance. The Kesh, besides being symbolic of a spiritual person, are offered to the demigods in a Mundan ceremony among the Hindus of male children only. On the contrary the Sikhs respect the purity of Gods' creation by keeping the Kesh inviolate. Observance of the Guru's symbolism has made the Khalsa a Saint Warrior who can even dare a devil to battle. The sword may not be his chosen weapon for self defence in real life battles nowadays -except in exceptional cases- but the symbolism is very important for the faith as it is a stepping stone for righteous thought and righteous action. It brings a steely steadfastness into one's belief. Take the performance of Sikh soldiers from any of the Regiments of the Indian army -the Sikh Regiment or the Punjab Regiment or even those Artillery and Tank Regiments which are purely manned by Sikhs. With their slogan of 'Chardi Kala', they would always perform exceptionally well, is an accepted norm in the Indian army. Even non-Sikh officers commanding Sikh soldiers admit that it's an honor to command them. One can depend upon them at anytime. One may say that 'go-getting or being dependable' is a typical Punjabi trait but the fact remains that other Punjabi troops have not performed as well as their Sikh counterparts. I have been witness to a very interesting conversation between a senior Pakistani army officer and us Indian Prisoner of Wars in 1972 as a consequence of the 1971 war. (I was a POW in Pakistan for one year) One of my colleagues POW -a Hindu from UP area- asked the Pakistani army officer who had come to visit us, "Now that Pakistan has been defeated and Bangladesh created (the complete Pakistani army surrendered in the east) which Indian soldier do you respect the most in battlefield?" The Pakistani officer replied, "Oh! We can still take on any Indian soldier even now but we have to be very careful when facing Sikh soldiers." Take the case of Kargil war in 1999. The most difficult job of blocking the Pakistani assault to clear their line of communication and supply route to the top of Tiger Hill feature was given to the 8th Battalion of the Sikh Regiment. The Battalion was deployed between the Line of Control and Tiger Hill feature in a narrow space. Three times the Pakistanis attacked them in their dug-in position and tried to breach the defensive line. And each time they were defeated. They even left the bodies of their dead officers and soldiers and never back to claim them. The Sikh Battalion lost one officers (a non-Sikh Lieutenant), 4 Subedars and Naib Subedars and 30 Other Rank -Havildars, Naiks and Sepoys. Without their heroic and gallant action, the capture of Tiger Hill by India would have remained a distant dream and we may have ended up in stalemate situation. The 8th Battalion of the Sikh Regiment was awarded 3 Vir Chakras, 11 Sena Medals, 12 Mentioned-in-Despatches, 7 Commendations and a unique citation by Punjab Government for collective bravery. Despite these awards, several retired senior Sikh army officers felt that there was an element of bias against the Sikhs when compared to higher category awards given to non-Sikhs soldiers for actions which were less gallant. That may be so because the Sikh Regiment remains the most highly decorated in the Indian army to the envy of many. The contention of the retired Sikh officers is that others were given more and higher awards to offset this balance. Take the case of Battle of Saragarhi fought on 12 September 1897 between 21 Sikhs of the 4th Battalion (then 36th Sikhs) of the Sikh Regiment of British Indian army while defending an important outpost over a hill against 10,000 Afghans and Orakzai tribesmen of the North West Frontier Province. It is one of the seven unique battles of collective bravery in the world as declared by UNESCO. What is it that makes the Sikh soldier so brave even in these times when values have degraded? It is the symbols ordained and bestowed by the Mighty Guru three hundred years ago. When my next book 'Battle for the Khyber Pass' -between the army of Maharaja Ranjit Singh and the Pathans- was being edited by an American lady, she asked, "Since everyone in a Battalion cannot possibly maintain the same spiritual standards in these times, then what makes the Sikh soldier perform so well compared to others". My reply, "Even if half the number of Sikh soldiers in a Battalion are observant Sikhs, their spiritual aura and dedication carries the rest (the non-observant) with them and they are able to over come their enemy. Even if they are out numbered like in the Battle of Saragarhi, it leaves their enemy gasping for life. It makes their enemy remember them with fondness for ever. The Pathans who fought the 21 Sikhs were large hearted to admit their bravery. That is how we know what really transpired." Therefore, dear readers and seekers, symbolism of the Khalsa is very important. If you sit down and meditate upon the NAAM, then you will understand. Be an observant Sikh. Those who are destined to observe the Maryada of the Khalsa are the blessed ones. Hail to the Great Guru! Jai Jai Jai ho Guru Gobind Singh! Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh! [/QUOTE]
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