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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="Archived_Member16" data-source="post: 139820" data-attributes="member: 884"><p style="text-align: center"><strong><span style="font-size: 18px"><span style="color: navy">UNIVERSAL NATURE OF SIKHISM AND SIKH DEFINITION</span></span></strong></p><p></p><p> </p><p style="text-align: left"><span style="color: navy">Dr Sukhraj S. Dhillon, Ph.D. USA</span> </p><p></p><p><span style="color: navy">There is an excellent dialogue among sikhs all over the world to define a sikh. The recent focus is the 1925 definition of a sikh and its endorsement among various groups. The discussion is about the definition of a Sikh as a "person who believe in the Guru Granth Sahib, believe in the Ten Gurus, and have no other religion."</span></p><p> </p><p><span style="color: navy">The 1925 definition of a sikh in the spirit of universal nature of Sikh religion is an excellent effort, and I admire the endorsees of 1925 definition. However, we cannot ignore the Amrit and Khalsa aspect of Sikhism without clarification. </span></p><p></p><p><span style="color: navy">The greatest contribution of the last living 10th Guru Nanak-- Guru Gobind Singh-- is the creation of Khalsa, the family of pure ones, to which a Sikh may belong through receiving baptism or initiation (Amrit/khande di pahul). Therefore, every khalsa is a Sikh but every Sikh is not a khalsa unless he/she receives baptism. </span></p><p></p><p><span style="color: navy">Although Guru Gobind Singh offered the highest honor to Khalsa, he did not expect every Sikh to become khalsa. One of his most favorite poets Bhai Nand Lal and more than half of his other poets, for example, did not become khalsa. Therefore, Dashmesh Pita 10th Guru Nanak should have no objection to the definition of a sikh we are endorsing. This is a good lesson to avoid making it a controversial issue. (Going back to rahitnamas etc doesn't help. As many of us know that rahitnamas written by Chaupa Singh, Bhai Nand Lal, Desa Singh..... are not in agreement with each other.)</span></p><p></p><p><span style="color: navy">In the Universal Spirit of Sikhism, let us endorse the definition of a Sikh as a "person who believe in the Guru Granth Sahib, believe in the Ten Gurus, and have no other religion." Let the Sikhs all over the world (in the West and East including SGPC) onsider it for universal adoption? </span></p><p></p><p><span style="color: navy">Moreover, I would like to share just 2 lines of gurbani and the universal nature of our religion which is awaiting to be accepted by the entire humanity as our founder Guru-- Guru Nanak Dev Ji intended. It was not a coincidence that he was accepted the guru and pir by hindu and muslims. At a seminar conducted at Simla, now in Himachal Pardesh, by the Panjab Historical Society Lahore, before World War I. The lieutenant governor of Panjab, who was presiding over the seminar said, " according to what had been told by the speaker, Guru Nanak was a great Christian."</span></p><p></p><p><span style="color: navy">When we look at Guru Nanak's philosophy--Sikhism belongs to every human being and it carries a universal message in the true sense (sarbat da bhala). However, most of the Sikh Gurdwara's are ignoring the spiritual nature of our founding Guru's message in Gurbani. In most of the places, we Sikhs are spending time fighting, for example, over physical appearance--either forcing our views on others and cursing them or defending ourselves from those who are forcing their views. I meet Amritdhari Sikhs and those who are Non-Amritdhari. Most of us will agree that there will always be Amritdhari and Non-Amritdhari Sikhs and both can either sit together in Gurdwaras or divide our community into separate Gurdwaras. It's only the understanding of Gurbani and message that can practically improve our everyday living, and can keep us together within our own community and with the rest of the world. </span></p><p> </p><p><span style="color: navy">Just two lines of Gurbani can change our attitude: </span></p><p><span style="color: navy">"Dhaul dharam daya (compassion) ka putu; </span></p><p><span style="color: navy">Santokh (being content or satisfied) thap rakhiya jin suti." </span></p><p><span style="color: navy">(Stanza 16, Japuji) </span></p><p> </p><p><span style="color: navy">This universal message contain two words: compassion (daya) and contentment (santokh). The righteousness is born out of compassion and contentment upholds the order of nature (Dhaul dharam daya ka poot; santokh thap rakhiya jin soot). The implication is: "Be compassionate to others; Be satisfied within yourself!" </span></p><p></p><p><span style="color: navy">The two words, compassion (daya) and contentment (santokh) combines the philosophy of whole world: Christianity in the west and all the eastern religions.</span></p><p> </p><p><span style="color: navy">The message "Be compassionate to others!" is a basic tenet in Christianity. A Christmas Message says:</span></p><p></p><p><span style="color: navy">"The best part of a person's life is not fame, wealth or ability. The best part of a good person's life is the little acts of kindness and love given to others. You are remembered and respected for the good you do for others." </span></p><p> </p><p><span style="color: navy">It is due to this philosophy that we see Christians doing great deeds of compassion-- whether it's adopting a child or feeding the hungry of the world. Mother Teresa was a good example of someone who is compassionate to others-- taking care of the poor of the poorest in Calcutta. Bhagat Puran Singh of Pingalwara in Amritsar was another example who took care of the poor and sick. That is compassion Guru Nanak is asking us to have in our lives. </span></p><p> </p><p><span style="color: navy">The second part of the message "Be content within yourself" is the basic philosophy of eastern religions, suggesting that happiness comes from within. Buddhism believes in it, Jainism believes in it, and other eastern religions believe in it. The purpose of every person's life is to realize triple nature of the self, called sat-chit-ananda (existence or being conscious, and bliss). It means finding happiness within yourself. When we are content within, we are on our way to bliss or ultimate happiness. When we blame others for our happiness, we are actually misdiagnosing the cause of it. The cause lies within. When we feel upset or unhappy because someone got a raise, made more money or got a big house or an expensive car or a private jet, we overlook the real cause of unhappiness. The cause is: not attending to our inner self, not trying to know the spiritual self that we are, not communicating or communing with our soul.</span></p><p> </p><p><span style="color: navy">"Be compassionate (daya) to others; </span></p><p><span style="color: navy">Be satisfied (santokh) within yourself!" </span></p><p> </p><p> </p><p><span style="color: navy">Just these two lines, as we mentioned above, combine the philosophy of whole world: Christianity in the west and all the eastern religions. That is why we can call Sikhism a UNIVERSAL RELIGION. It is unfortunate that we Sikhs have gone away from the teachings of Gurbani and can't even practice as a religion of one community. All our life is wasted on dividing our community by concentrating on differences such as outward appearance and ignoring the universal nature of Nanak's message which our founder Guru preached to every Hindu, Muslim and others. </span></p><p> </p><p><span style="color: navy">If we could practice this universal message, i</span><span style="color: navy">magine the satisfaction and happiness it would bring. But we should never do the opposite -- "be compassionate to yourself and expect other to be satisfied with what they have." </span></p><p></p><p><span style="color: navy"><strong>source</strong>: </span></p><p><a href="http://www.sikhmarg.com/english/u-nature.html" target="_blank"><u><span style="color: navy">http://www.sikhmarg.com/english/u-nature.html</span></u></a></p></blockquote><p></p>
[QUOTE="Archived_Member16, post: 139820, member: 884"] [CENTER][B][SIZE=5][COLOR=navy]UNIVERSAL NATURE OF SIKHISM AND SIKH DEFINITION[/COLOR][/SIZE][/B][/CENTER] [LEFT][COLOR=navy]Dr Sukhraj S. Dhillon, Ph.D. USA[/COLOR] [/LEFT] [COLOR=navy]There is an excellent dialogue among sikhs all over the world to define a sikh. The recent focus is the 1925 definition of a sikh and its endorsement among various groups. The discussion is about the definition of a Sikh as a "person who believe in the Guru Granth Sahib, believe in the Ten Gurus, and have no other religion."[/COLOR] [COLOR=navy]The 1925 definition of a sikh in the spirit of universal nature of Sikh religion is an excellent effort, and I admire the endorsees of 1925 definition. However, we cannot ignore the Amrit and Khalsa aspect of Sikhism without clarification. [/COLOR] [COLOR=navy]The greatest contribution of the last living 10th Guru Nanak-- Guru Gobind Singh-- is the creation of Khalsa, the family of pure ones, to which a Sikh may belong through receiving baptism or initiation (Amrit/khande di pahul). Therefore, every khalsa is a Sikh but every Sikh is not a khalsa unless he/she receives baptism. [/COLOR] [COLOR=navy]Although Guru Gobind Singh offered the highest honor to Khalsa, he did not expect every Sikh to become khalsa. One of his most favorite poets Bhai Nand Lal and more than half of his other poets, for example, did not become khalsa. Therefore, Dashmesh Pita 10th Guru Nanak should have no objection to the definition of a sikh we are endorsing. This is a good lesson to avoid making it a controversial issue. (Going back to rahitnamas etc doesn't help. As many of us know that rahitnamas written by Chaupa Singh, Bhai Nand Lal, Desa Singh..... are not in agreement with each other.)[/COLOR] [COLOR=navy]In the Universal Spirit of Sikhism, let us endorse the definition of a Sikh as a "person who believe in the Guru Granth Sahib, believe in the Ten Gurus, and have no other religion." Let the Sikhs all over the world (in the West and East including SGPC) onsider it for universal adoption? [/COLOR] [COLOR=navy]Moreover, I would like to share just 2 lines of gurbani and the universal nature of our religion which is awaiting to be accepted by the entire humanity as our founder Guru-- Guru Nanak Dev Ji intended. It was not a coincidence that he was accepted the guru and pir by hindu and muslims. At a seminar conducted at Simla, now in Himachal Pardesh, by the Panjab Historical Society Lahore, before World War I. The lieutenant governor of Panjab, who was presiding over the seminar said, " according to what had been told by the speaker, Guru Nanak was a great Christian."[/COLOR] [COLOR=navy]When we look at Guru Nanak's philosophy--Sikhism belongs to every human being and it carries a universal message in the true sense (sarbat da bhala). However, most of the Sikh Gurdwara's are ignoring the spiritual nature of our founding Guru's message in Gurbani. In most of the places, we Sikhs are spending time fighting, for example, over physical appearance--either forcing our views on others and cursing them or defending ourselves from those who are forcing their views. I meet Amritdhari Sikhs and those who are Non-Amritdhari. Most of us will agree that there will always be Amritdhari and Non-Amritdhari Sikhs and both can either sit together in Gurdwaras or divide our community into separate Gurdwaras. It's only the understanding of Gurbani and message that can practically improve our everyday living, and can keep us together within our own community and with the rest of the world. [/COLOR] [COLOR=navy]Just two lines of Gurbani can change our attitude: [/COLOR] [COLOR=navy]"Dhaul dharam daya (compassion) ka putu; [/COLOR] [COLOR=navy]Santokh (being content or satisfied) thap rakhiya jin suti." [/COLOR] [COLOR=navy](Stanza 16, Japuji) [/COLOR] [COLOR=navy]This universal message contain two words: compassion (daya) and contentment (santokh). The righteousness is born out of compassion and contentment upholds the order of nature (Dhaul dharam daya ka poot; santokh thap rakhiya jin soot). The implication is: "Be compassionate to others; Be satisfied within yourself!" [/COLOR] [COLOR=navy]The two words, compassion (daya) and contentment (santokh) combines the philosophy of whole world: Christianity in the west and all the eastern religions.[/COLOR] [COLOR=navy]The message "Be compassionate to others!" is a basic tenet in Christianity. A Christmas Message says:[/COLOR] [COLOR=navy]"The best part of a person's life is not fame, wealth or ability. The best part of a good person's life is the little acts of kindness and love given to others. You are remembered and respected for the good you do for others." [/COLOR] [COLOR=navy]It is due to this philosophy that we see Christians doing great deeds of compassion-- whether it's adopting a child or feeding the hungry of the world. Mother Teresa was a good example of someone who is compassionate to others-- taking care of the poor of the poorest in Calcutta. Bhagat Puran Singh of Pingalwara in Amritsar was another example who took care of the poor and sick. That is compassion Guru Nanak is asking us to have in our lives. [/COLOR] [COLOR=navy]The second part of the message "Be content within yourself" is the basic philosophy of eastern religions, suggesting that happiness comes from within. Buddhism believes in it, Jainism believes in it, and other eastern religions believe in it. The purpose of every person's life is to realize triple nature of the self, called sat-chit-ananda (existence or being conscious, and bliss). It means finding happiness within yourself. When we are content within, we are on our way to bliss or ultimate happiness. When we blame others for our happiness, we are actually misdiagnosing the cause of it. The cause lies within. When we feel upset or unhappy because someone got a raise, made more money or got a big house or an expensive car or a private jet, we overlook the real cause of unhappiness. The cause is: not attending to our inner self, not trying to know the spiritual self that we are, not communicating or communing with our soul.[/COLOR] [COLOR=navy]"Be compassionate (daya) to others; [/COLOR] [COLOR=navy]Be satisfied (santokh) within yourself!" [/COLOR] [COLOR=navy]Just these two lines, as we mentioned above, combine the philosophy of whole world: Christianity in the west and all the eastern religions. That is why we can call Sikhism a UNIVERSAL RELIGION. It is unfortunate that we Sikhs have gone away from the teachings of Gurbani and can't even practice as a religion of one community. All our life is wasted on dividing our community by concentrating on differences such as outward appearance and ignoring the universal nature of Nanak's message which our founder Guru preached to every Hindu, Muslim and others. [/COLOR] [COLOR=navy]If we could practice this universal message, i[/COLOR][COLOR=navy]magine the satisfaction and happiness it would bring. But we should never do the opposite -- "be compassionate to yourself and expect other to be satisfied with what they have." [/COLOR] [COLOR=navy][B]source[/B]: [/COLOR] [URL="http://www.sikhmarg.com/english/u-nature.html"][U][COLOR=navy]http://www.sikhmarg.com/english/u-nature.html[/COLOR][/U][/URL] [/QUOTE]
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