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ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
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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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Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
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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 Five K's, Why
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<blockquote data-quote="tony" data-source="post: 98655" data-attributes="member: 2152"><p>Dear Dalbirk ji</p><p>Thank you very much for your response, I accept that their is a big difference between the Sikhs that I used as examples here in the UK and the Sikhs that you use in India, It shows though that there is good and bad like you have said in all types. The point I was making was that here in the Uk possible the same in India is that the Five K's doesnt work for every one, and agree whole heartedly with you that the majority shouldnt be judged (if thats the right word to use) by the minority. May I thank you also for the insight in to how marriages are conducted in your country and say that this may also be the case here in the UK, It was the ones that I have witnessed in the course of my work and these may also be a minority, Very sorry if I gave the impression that it was the majority and was painting a bad picture of Sikhs as a whole in the UK, I Can assure you that the majority of Sikhs conduct themselfs in a proper and fitting manner, Although I would like to point out that the interest in flashy car, designer labels isnt only restricted to the young or the Sehajdharis its also the older Sikhs who have the big S class Mercs and most of the Amritdharis also, Many of the Amritdharis abandoning the traditional dress for designer suits, Both sides have the same problems. Thank you again for taking the time to state your opinions in a non argumentative manner, many can learn from this approach.</p><p>Dear Virinder ji</p><p>Thank you for your response and may I say I agree with you that one should not judge a book by its cover. I understand the message you where saying in quoting the story, its a statement that of equality and in no way does it attempt to put down either side just states all are equal in the eyes of god which I think is relavant to this discussion, I am not attempting to lower the significance of the Five K's for those who choose to wear them, and also feel that it is those who choose not to wear them for whatever reasons that are being judged. </p><p>The next few posts are the very arguments that I didnt want to attract, please if you have a point of veiw put it over, if you disagree with anothers please try to say it without personal attacks, Lets try to keep it clean, I would like to say that in my opinion there is no need to use any part of the SGGS in this discussion as there is no mention of the five K's in any way, either for or against, If you think other wise and feel the need to quote, then please give your personal interpritation as to how it refers to the five K's. Thank you</p><p> Dear Gyani ji </p><p>Thank you and sorry if I have got it wrong in saying you are getting heated, It was the use of bold capital lettering that suggested this to me and the emphasising of certain words my appologies. I have read the story you told about his Kangha and would like to ask if you are sure that the Kesh is blessed, who blessed it. You also say that the five K's are a very personal gift and that they are cremated with the person, This is in contrast to what I understood about wordly items, nothing goes with you after death and seems to be an attachment to Maya. Also the fire would have to be extremely hot to melt cast iron so surely it wouldnt have been distroyed, Also I have studied many of the early portrait/ paintings of the Guru ji and notice that the Kara is only shown on those Dated after the 1800's, around the time the first copies of the Dasam granth where seen, You have also quoted the line Keso Keso Kookeah and say it describes the lord with long flowing hair, How do you know that God has long flowing kesh, It states in the SGGS that the lord is undescribable and that those who try to describe him will burn, so I think this might be one of those times that the line is mistranslated, also I read in another thread that the true translation doesnt refer to hair at all, It just relates to God being wonderful and beautiful and if this is the case could the name Kesgarh have been slightly changed from Kesogarh, and as for he's never been described as punky or boldy or he with the receeding for head how do you know he isnt and what will you say when your time comes to meet him and you stand before him, he with the bold head, punky mohawk , receeding forehead,, God is indescribable so please please refrain from trying, no one knows what he looks like, although he can be seen in every thing including bold, punky, receeding men. Sorry just an opinion.</p><p> </p><p>btw the word Bana translates to dress and doesnt mean or have anything to do with the five K's in the SGGS, so again please stop quoting/ misquoting. It is misleading to new comers and also takes up a lot of time when I have to keep checking translation and I also believe that it is a forum rule that all panjabi have the correct English translation, many are just using panjabi words with no English translation to accompany them. Thank you.</p><p>Sorry Gyani ji I just read your last post and I'm wondering if you could explain which of the words in the two lines you have quoted actually mean Hair and which ones mean God. as this again goes against the do not describe God, GOD is undescribable please please stop trying its wrong to attempt to and its wrong to use Gurbani to support your argument, It doesnt attempt to describe God any where in the in the SGGS as a human form so how can he have long flowing hair. I would rather hear your personal reasons for having the five K's and how you use them, </p><p>Still No one will tell me is the Hukam written or not, or are we relying on 300 yrs of hearsay, </p><p>So far only a few have answered with their personal reasons for wearing them and these are much appreciated and are the ones I'm looking for, No need for quotes of Gurbani as these quotes dont help, they only open the thread up for arguments, not what I'm after</p><p>Many Thanks to all for the answers so far</p><p>Tony</p></blockquote><p></p>
[QUOTE="tony, post: 98655, member: 2152"] Dear Dalbirk ji Thank you very much for your response, I accept that their is a big difference between the Sikhs that I used as examples here in the UK and the Sikhs that you use in India, It shows though that there is good and bad like you have said in all types. The point I was making was that here in the Uk possible the same in India is that the Five K's doesnt work for every one, and agree whole heartedly with you that the majority shouldnt be judged (if thats the right word to use) by the minority. May I thank you also for the insight in to how marriages are conducted in your country and say that this may also be the case here in the UK, It was the ones that I have witnessed in the course of my work and these may also be a minority, Very sorry if I gave the impression that it was the majority and was painting a bad picture of Sikhs as a whole in the UK, I Can assure you that the majority of Sikhs conduct themselfs in a proper and fitting manner, Although I would like to point out that the interest in flashy car, designer labels isnt only restricted to the young or the Sehajdharis its also the older Sikhs who have the big S class Mercs and most of the Amritdharis also, Many of the Amritdharis abandoning the traditional dress for designer suits, Both sides have the same problems. Thank you again for taking the time to state your opinions in a non argumentative manner, many can learn from this approach. Dear Virinder ji Thank you for your response and may I say I agree with you that one should not judge a book by its cover. I understand the message you where saying in quoting the story, its a statement that of equality and in no way does it attempt to put down either side just states all are equal in the eyes of god which I think is relavant to this discussion, I am not attempting to lower the significance of the Five K's for those who choose to wear them, and also feel that it is those who choose not to wear them for whatever reasons that are being judged. The next few posts are the very arguments that I didnt want to attract, please if you have a point of veiw put it over, if you disagree with anothers please try to say it without personal attacks, Lets try to keep it clean, I would like to say that in my opinion there is no need to use any part of the SGGS in this discussion as there is no mention of the five K's in any way, either for or against, If you think other wise and feel the need to quote, then please give your personal interpritation as to how it refers to the five K's. Thank you Dear Gyani ji Thank you and sorry if I have got it wrong in saying you are getting heated, It was the use of bold capital lettering that suggested this to me and the emphasising of certain words my appologies. I have read the story you told about his Kangha and would like to ask if you are sure that the Kesh is blessed, who blessed it. You also say that the five K's are a very personal gift and that they are cremated with the person, This is in contrast to what I understood about wordly items, nothing goes with you after death and seems to be an attachment to Maya. Also the fire would have to be extremely hot to melt cast iron so surely it wouldnt have been distroyed, Also I have studied many of the early portrait/ paintings of the Guru ji and notice that the Kara is only shown on those Dated after the 1800's, around the time the first copies of the Dasam granth where seen, You have also quoted the line Keso Keso Kookeah and say it describes the lord with long flowing hair, How do you know that God has long flowing kesh, It states in the SGGS that the lord is undescribable and that those who try to describe him will burn, so I think this might be one of those times that the line is mistranslated, also I read in another thread that the true translation doesnt refer to hair at all, It just relates to God being wonderful and beautiful and if this is the case could the name Kesgarh have been slightly changed from Kesogarh, and as for he's never been described as punky or boldy or he with the receeding for head how do you know he isnt and what will you say when your time comes to meet him and you stand before him, he with the bold head, punky mohawk , receeding forehead,, God is indescribable so please please refrain from trying, no one knows what he looks like, although he can be seen in every thing including bold, punky, receeding men. Sorry just an opinion. btw the word Bana translates to dress and doesnt mean or have anything to do with the five K's in the SGGS, so again please stop quoting/ misquoting. It is misleading to new comers and also takes up a lot of time when I have to keep checking translation and I also believe that it is a forum rule that all panjabi have the correct English translation, many are just using panjabi words with no English translation to accompany them. Thank you. Sorry Gyani ji I just read your last post and I'm wondering if you could explain which of the words in the two lines you have quoted actually mean Hair and which ones mean God. as this again goes against the do not describe God, GOD is undescribable please please stop trying its wrong to attempt to and its wrong to use Gurbani to support your argument, It doesnt attempt to describe God any where in the in the SGGS as a human form so how can he have long flowing hair. I would rather hear your personal reasons for having the five K's and how you use them, Still No one will tell me is the Hukam written or not, or are we relying on 300 yrs of hearsay, So far only a few have answered with their personal reasons for wearing them and these are much appreciated and are the ones I'm looking for, No need for quotes of Gurbani as these quotes dont help, they only open the thread up for arguments, not what I'm after Many Thanks to all for the answers so far Tony [/QUOTE]
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