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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="kaur-1" data-source="post: 47702" data-attributes="member: 3025"><p><strong> The Spiritual Strength of Woman </strong>- <em><span style="color: Blue">The following is an article that Shanti</span></em></p><p><em><span style="color: Blue">Kaur Khalsa presented at the Women's Seminar at the World Sikh Samelan,</span></em></p><p><em><span style="color: Blue">Amritsar 1995.</span></em></p><p></p><p><strong> BANA:</strong> The Khalsa Uniform Bana is our own flag. Bana is our Nissan that</p><p>states unequivocally who we are. If we have the dress and fashion of a movie</p><p>star that makes a statement as to who we are. If we wear the clothes of</p><p>beggar that also tells the world what our status is. And if we wear the Bana</p><p>of the Khalsa, this makes a statement of strength that cannot be ignored by</p><p>the hardest of hearts. Bana is the image and dress of grace. Bana is the</p><p>five K's of the Khalsa: Kesh, Kachera, Kanga, Kara, and Kirpan. Each one of</p><p>these beautiful accoutrements gives us strength and beauty. Bana is a</p><p>statement that says, with a look, that I belong to Guru Gobind Singh, and He</p><p>belongs to me.</p><p></p><p><span style="color: Blue"> I belong to the Khalsa and Khalsa belongs to me as the drop of water forever</span></p><p><span style="color: Blue">merges into the ocean. Guru Gobind Singh</span></p><p></p><p>I would like to share with you my own story and experiences in relation to</p><p>the Bana of the Khalsa. When I first became a Sikh, twenty-three years ago,</p><p>I had never seen an Indian Sikh woman. I knew only American Sikhs, and in</p><p>fact, very few of those. But I knew that Kesh and Dastar were part of the</p><p>5-K's of Guru Gobind Singh. And I knew that Guru Gobind Singh promised:</p><p></p><p><span style="color: Blue"> If the Khalsa maintains the distinct path, I shall give them all my</span></p><p><span style="color: Blue">strength. But if the Khalsa leaves this path, then I will withdraw my</span></p><p><span style="color: Blue">recognition.</span></p><p><span style="color: Blue">Guru Gobind Singh</span></p><p></p><p>Well, as a young woman of 18 years, full of the spirit of life and the</p><p>excitement of discovering the teachings of Guru Gobind Singh Ji, it never</p><p>occurred to me to not wear a turban. The Khalsa of Guru Gobind Singh wore</p><p>the dastar, and that was who I wanted to be. So it was with great sincerity</p><p>that I tied my first turban. From the moment I put on a turban, the effect</p><p>was immediate and exciting.</p><p></p><p>Physiologically speaking, the turban creates a dramatic effect on the body.</p><p>The human skull is not solid, but is made up of 52 moving plates, whose</p><p>alignment affects our well being and our mental processes. Osteopathic</p><p>Doctors have developed a science of cranial adjustments to treat many</p><p>general and specific ailments. By tying the turban, and thus creating the</p><p>proper pressure and angles, the bones of the skull are automatically</p><p>adjusted, and remain aligned throughout the day. In situations of mental</p><p>activity or emotional stress, when the cranial bones tend to go out of</p><p>proper alignment, the turban contains and maintains the integrity of the</p><p>skull. This contributes greatly to our strength and ability to succeed under</p><p>pressure. In addition to this, the effect of the Kesh properly combed-up and</p><p>the acupressure points that the turban presses at the temple contributes to</p><p>the person's ability to maintain an elevated state of mind, a higher state</p><p>of consciousness. All of this was apparent to me the very first day I wore</p><p>the turban of the Khalsa.</p><p></p><p>But as you can imagine, the most dramatic effect of wearing a turban is not</p><p>physiological, but rather it is social. Wearing a turban is to walk the</p><p>Niagara path. My parents and my friends were stunned. They thought they had</p><p>lost me, but of course they had not. Rather the experience of being distinct</p><p>has made me more committed to the welfare of those around me, because</p><p>everything I do is highlighted and examined by others.</p><p></p><p>Now that I have lived my life experiencing the benefits of the turban, I can</p><p>tell you honestly that you are missing a great advantage by not doing so. I</p><p>have been given the respect and the status of a spiritual woman, even when I</p><p>myself have been filled with self-doubt and misgivings. This I see as Guru</p><p>Gobind Singh Ji fulfilling his promise, giving me strength even when I do</p><p>not have strength myself. This beautiful dastar proclaims to the entire</p><p>world that I belong to Guru Gobind Singh and that is a reality I will never</p><p>deny.</p><p></p><p>----------------------------------------</p><p> ----------------------------------------</p><p></p><p>----------------------------------------</p><p> ----------------------------------------</p></blockquote><p></p>
[QUOTE="kaur-1, post: 47702, member: 3025"] [B] The Spiritual Strength of Woman [/B]- [I][COLOR=Blue]The following is an article that Shanti Kaur Khalsa presented at the Women's Seminar at the World Sikh Samelan, Amritsar 1995.[/COLOR][/I] [B] BANA:[/B] The Khalsa Uniform Bana is our own flag. Bana is our Nissan that states unequivocally who we are. If we have the dress and fashion of a movie star that makes a statement as to who we are. If we wear the clothes of beggar that also tells the world what our status is. And if we wear the Bana of the Khalsa, this makes a statement of strength that cannot be ignored by the hardest of hearts. Bana is the image and dress of grace. Bana is the five K's of the Khalsa: Kesh, Kachera, Kanga, Kara, and Kirpan. Each one of these beautiful accoutrements gives us strength and beauty. Bana is a statement that says, with a look, that I belong to Guru Gobind Singh, and He belongs to me. [COLOR=Blue] I belong to the Khalsa and Khalsa belongs to me as the drop of water forever merges into the ocean. Guru Gobind Singh[/COLOR] I would like to share with you my own story and experiences in relation to the Bana of the Khalsa. When I first became a Sikh, twenty-three years ago, I had never seen an Indian Sikh woman. I knew only American Sikhs, and in fact, very few of those. But I knew that Kesh and Dastar were part of the 5-K's of Guru Gobind Singh. And I knew that Guru Gobind Singh promised: [COLOR=Blue] If the Khalsa maintains the distinct path, I shall give them all my strength. But if the Khalsa leaves this path, then I will withdraw my recognition. Guru Gobind Singh[/COLOR] Well, as a young woman of 18 years, full of the spirit of life and the excitement of discovering the teachings of Guru Gobind Singh Ji, it never occurred to me to not wear a turban. The Khalsa of Guru Gobind Singh wore the dastar, and that was who I wanted to be. So it was with great sincerity that I tied my first turban. From the moment I put on a turban, the effect was immediate and exciting. Physiologically speaking, the turban creates a dramatic effect on the body. The human skull is not solid, but is made up of 52 moving plates, whose alignment affects our well being and our mental processes. Osteopathic Doctors have developed a science of cranial adjustments to treat many general and specific ailments. By tying the turban, and thus creating the proper pressure and angles, the bones of the skull are automatically adjusted, and remain aligned throughout the day. In situations of mental activity or emotional stress, when the cranial bones tend to go out of proper alignment, the turban contains and maintains the integrity of the skull. This contributes greatly to our strength and ability to succeed under pressure. In addition to this, the effect of the Kesh properly combed-up and the acupressure points that the turban presses at the temple contributes to the person's ability to maintain an elevated state of mind, a higher state of consciousness. All of this was apparent to me the very first day I wore the turban of the Khalsa. But as you can imagine, the most dramatic effect of wearing a turban is not physiological, but rather it is social. Wearing a turban is to walk the Niagara path. My parents and my friends were stunned. They thought they had lost me, but of course they had not. Rather the experience of being distinct has made me more committed to the welfare of those around me, because everything I do is highlighted and examined by others. Now that I have lived my life experiencing the benefits of the turban, I can tell you honestly that you are missing a great advantage by not doing so. I have been given the respect and the status of a spiritual woman, even when I myself have been filled with self-doubt and misgivings. This I see as Guru Gobind Singh Ji fulfilling his promise, giving me strength even when I do not have strength myself. This beautiful dastar proclaims to the entire world that I belong to Guru Gobind Singh and that is a reality I will never deny. ---------------------------------------- ---------------------------------------- ---------------------------------------- ---------------------------------------- [/QUOTE]
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