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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
The 5 "k's" And Salvation - To Have Or Not To Have
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<blockquote data-quote="Balbir27" data-source="post: 214410" data-attributes="member: 21905"><p>Sukhsingh Ji</p><p></p><p>Thank you for your contribution. My understanding is that you basically focussed on one aspect of the OP and asked “<strong><em>Why is it compromised</em></strong>” (the Kirpan) whilst raising a few points.</p><p></p><p>Let us first ponder over some thoughts over <strong><em>size</em></strong>. I understand you to mean that the <em>size </em>is <em>irrelevant</em>, to which I agree completely in the context of it being a symbol.</p><p></p><p>However when it comes down to actually using it, then, a bigger proper sized sword would be more appropriate. Let us look at history and see that it was Guru Hargobind who first wore not one but 2 full sized swords in response to his father’s message on the lines of - <em>to let him sit <strong>fully armed</strong> on the throne and maintain an army</em>. The Sword was to fight to protect.</p><p></p><p>Guru Gobind Singh’s Zafarnama to Aurangzeb included the lines</p><p></p><p><em>“Chun kar az hameh heelate dar guzasht, </em></p><p><em>Halal ast burden bi-shamsher dast.</em></p><p>Meaning, <strong><em>When all has been tried, yet Justice is not in sight</em></strong></p><p><em>It is then <strong>right to pick up the sword</strong>; It is then <strong>right to fight</strong>.”</em></p><p></p><p>Guru Gobind Rai himself used a full sized sword at Anandpur to slaughter a goat, when he inaugurated the Khalsa and became Guru Gobind Singh. When he bestowed the 5 Ks to the Panj Pyare, and said “Khalsa mero roop hai khas”, it goes without saying that he must have given each of them a full sized sword too, to fight to protect, like the Guru.</p><p></p><p>So it becomes clear that the original sword or kirpan meant a full sized weapon.</p><p></p><p>Now let us ponder over the <strong><em>purpose</em></strong> of the Sword.</p><p></p><p>The defence of Piri has historically been the <strong>Sword</strong>. However most of the world has reached a stage in history where there are national laws and similar structures to defend each citizen’s right to practice their own chosen religion. So, the defence can be through the <strong>spoken word and the written word</strong>, and <strong>if all else fails under our contemporary democratic laws, then perhaps a theoretical situation may arise if another Aurangzeb arises which would require a different defence.</strong>” (From another post in another thread)</p><p></p><p>In the 21st Century, in Democratic countries at least, religious freedom is provided, which negates any necessity for carrying a Sword to defend the religion. (For the UK, see <a href="https://www.cps.gov.uk/legal/l_to_o/offensive_weapons_knives_bladed_and_pointed_articles/" target="_blank"><u>https://www.cps.gov.uk/legal/l_to_o/offensive_weapons_knives_bladed_and_pointed_articles/</u></a>). It gives a defence to carry it for religious purposes only.</p><p></p><p></p><p></p><p>I am sure that we all have the greatest respect for a soul like Bhai Mani Singh’s who gave his life but did not give up the 5Ks and all they stood for.</p><p></p><p></p><p></p><p>Here I understand you to say that although the sword can be used to end a life, it cannot end the thoughts/the message that that life stood for. I agree with that part also.</p><p></p><p></p><p></p><p>I am unable to reconcile with this simply because I believe that Guru Teg Bahadur was already a liberated soul before he even took birth on Earth and did not require “Mukhti”.</p><p></p><p></p><p></p><p>Thank you for turning the light onto another, perhaps the most important facet of the 5Ks – Remember Guru Gobind Singh Ji’s words “Khalsa mero roop hai khas” when he initiated the Panj Pyare into Khalsas via the Amrit ceremony and gave them the 5Ks that proclaimed to the world that they would <em><strong>aspire</strong></em> to be <strong>no different than the Guru himself in thought and deed, and would never shirk in their duties, even to the point of death</strong>. (I used the word “aspire” because some failed to, e.g. the Chali Mukhte).</p><p></p><p>So it is an aspiration, because the Guru did not impose any type of test, apart from the test of ultimate bravery and sacrifice for the first five.</p><p></p><p>So, I for one, am unconvinced that we should ask of people the question that Sukhsingh presents. The reason is that [1] for those for truly aspire, the question does not matter, for they would say yes anyway, and [2] for those wishing to undergo the ceremony for any other reason, the question also does not matter, for they would also say yes to avoid refusal.</p><p></p><p>In the end, who has any right to stop someone? Even the Guru did not stop anyone after the ceremony of the First Five.</p><p></p><p>Everyone in this world has the right to aspire towards Spiritual Liberation. There is no test. There is no policing. The only One for decides in the end is God.</p><p></p><p>Apologies for any errors.</p><p></p><p>Sat Sri Akal.</p></blockquote><p></p>
[QUOTE="Balbir27, post: 214410, member: 21905"] Sukhsingh Ji Thank you for your contribution. My understanding is that you basically focussed on one aspect of the OP and asked “[B][I]Why is it compromised[/I][/B]” (the Kirpan) whilst raising a few points. Let us first ponder over some thoughts over [B][I]size[/I][/B]. I understand you to mean that the [I]size [/I]is [I]irrelevant[/I], to which I agree completely in the context of it being a symbol. However when it comes down to actually using it, then, a bigger proper sized sword would be more appropriate. Let us look at history and see that it was Guru Hargobind who first wore not one but 2 full sized swords in response to his father’s message on the lines of - [I]to let him sit [B]fully armed[/B] on the throne and maintain an army[/I]. The Sword was to fight to protect. Guru Gobind Singh’s Zafarnama to Aurangzeb included the lines [I]“Chun kar az hameh heelate dar guzasht, Halal ast burden bi-shamsher dast.[/I] Meaning, [B][I]When all has been tried, yet Justice is not in sight[/I][/B] [I]It is then [B]right to pick up the sword[/B]; It is then [B]right to fight[/B].”[/I] Guru Gobind Rai himself used a full sized sword at Anandpur to slaughter a goat, when he inaugurated the Khalsa and became Guru Gobind Singh. When he bestowed the 5 Ks to the Panj Pyare, and said “Khalsa mero roop hai khas”, it goes without saying that he must have given each of them a full sized sword too, to fight to protect, like the Guru. So it becomes clear that the original sword or kirpan meant a full sized weapon. Now let us ponder over the [B][I]purpose[/I][/B] of the Sword. The defence of Piri has historically been the [B]Sword[/B]. However most of the world has reached a stage in history where there are national laws and similar structures to defend each citizen’s right to practice their own chosen religion. So, the defence can be through the [B]spoken word and the written word[/B], and [B]if all else fails under our contemporary democratic laws, then perhaps a theoretical situation may arise if another Aurangzeb arises which would require a different defence.[/B]” (From another post in another thread) In the 21st Century, in Democratic countries at least, religious freedom is provided, which negates any necessity for carrying a Sword to defend the religion. (For the UK, see [URL='https://www.cps.gov.uk/legal/l_to_o/offensive_weapons_knives_bladed_and_pointed_articles/'][U]https://www.cps.gov.uk/legal/l_to_o/offensive_weapons_knives_bladed_and_pointed_articles/[/U][/URL]). It gives a defence to carry it for religious purposes only. I am sure that we all have the greatest respect for a soul like Bhai Mani Singh’s who gave his life but did not give up the 5Ks and all they stood for. Here I understand you to say that although the sword can be used to end a life, it cannot end the thoughts/the message that that life stood for. I agree with that part also. I am unable to reconcile with this simply because I believe that Guru Teg Bahadur was already a liberated soul before he even took birth on Earth and did not require “Mukhti”. Thank you for turning the light onto another, perhaps the most important facet of the 5Ks – Remember Guru Gobind Singh Ji’s words “Khalsa mero roop hai khas” when he initiated the Panj Pyare into Khalsas via the Amrit ceremony and gave them the 5Ks that proclaimed to the world that they would [I][B]aspire[/B][/I] to be [B]no different than the Guru himself in thought and deed, and would never shirk in their duties, even to the point of death[/B]. (I used the word “aspire” because some failed to, e.g. the Chali Mukhte). So it is an aspiration, because the Guru did not impose any type of test, apart from the test of ultimate bravery and sacrifice for the first five. So, I for one, am unconvinced that we should ask of people the question that Sukhsingh presents. The reason is that [1] for those for truly aspire, the question does not matter, for they would say yes anyway, and [2] for those wishing to undergo the ceremony for any other reason, the question also does not matter, for they would also say yes to avoid refusal. In the end, who has any right to stop someone? Even the Guru did not stop anyone after the ceremony of the First Five. Everyone in this world has the right to aspire towards Spiritual Liberation. There is no test. There is no policing. The only One for decides in the end is God. Apologies for any errors. Sat Sri Akal. [/QUOTE]
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The 5 "k's" And Salvation - To Have Or Not To Have
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