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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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Discussions
Hard Talk
What Is Jhatka? Tricky Reality
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<blockquote data-quote="Rupinder.Singh" data-source="post: 141896" data-attributes="member: 8006"><p>I base my opinion on the following definitions</p><p></p><p>Halal: </p><p>Halal actually means lawful. In islamic terms Halal means anything that is lawful in Islam religion. </p><p></p><p>Haq-Halal:</p><p>We usually see people using this term in Punjabi language too. It means anyting that is earned rightously and lawfully.</p><p></p><p>Haraam:</p><p>Haraam is opposite of Halal, it means anything that is unlawful.</p><p></p><p>Mashbooh:</p><p>Mashbooh is the term used to refer to anything that is questionable, that is their are doubts of it being halal or haraam.</p><p></p><p></p><p>However, in the wider society, Term Halal these days is more commonly known as related to food especially meat products and how they are prepared. Whereas it can apply to anything that is not lawfull in one particular regime be it islam or some other. So anything that is not halal is either Haraam or Mashbooh.</p><p></p><p>In my opinion, I believe there are two more terms that we should be clear before discussing such things and those are:</p><p></p><p>1: Concept ( Theme or Base)</p><p>2: Practice (ie. Actual way of acting on certain concept)</p><p></p><p></p><p>Halal is a CONCEPT, to distinguish a lawful act from an unlawful act in certain Laws. </p><p></p><p>Slaughtering the animal in Muslim way (killing animal slowly) is a PRACTICE, which they believe makes it lawful in Islamic laws ie. Halal.</p><p></p><p>Gurbani never objected to the concept but objected to the practices that don’t hold grounds based on the concept itself.</p><p></p><p>Because practices are manmade, so they are always topic of controversies.</p><p></p><p>Same is true for Jhatka. Jhatka is a practice. It is based on the concept of killing animal instantly in one clean shot to reduce the suffering and pain. The intention behind killing animal in this way is solely to cook its meat and eat it. </p><p></p><p>Now the concept behind Halal meat is killing animal as an offering to GOD and cook the meat. Which Gurmat says is false practice as GOD never ate that meat or any part of it.</p><p></p><p>It is similar to the situation where Guru Nanak opposed the practice of offering water to Sun by Hindu priests, as Guru ji said water never reached SUN in practice.</p><p></p><p>It is all about underlying intention behind any practice or action. Action may be justified as right but if the hidden underlying intention is different, then any act based on that intention can’t be right. </p><p></p><p>We people knowingly or unknowingly fail to identify our true underlying intentions behind any act or practice, which is the dilemma of human nature. We can only identify it right by understanding our own "ManN" first, which gurbani guides us towards.</p><p></p><p>Having said that there are lots of wrong practices that we follow even in Sikhism these days which have entered into Sikh practices from the influences of surrounding society we live in, hidden under the shield of deep faith and offering More respect to our GURU. </p><p></p><p></p><p>Rest on your thoughts..</p><p>:interestedsingh:</p></blockquote><p></p>
[QUOTE="Rupinder.Singh, post: 141896, member: 8006"] I base my opinion on the following definitions Halal: Halal actually means lawful. In islamic terms Halal means anything that is lawful in Islam religion. Haq-Halal: We usually see people using this term in Punjabi language too. It means anyting that is earned rightously and lawfully. Haraam: Haraam is opposite of Halal, it means anything that is unlawful. Mashbooh: Mashbooh is the term used to refer to anything that is questionable, that is their are doubts of it being halal or haraam. However, in the wider society, Term Halal these days is more commonly known as related to food especially meat products and how they are prepared. Whereas it can apply to anything that is not lawfull in one particular regime be it islam or some other. So anything that is not halal is either Haraam or Mashbooh. In my opinion, I believe there are two more terms that we should be clear before discussing such things and those are: 1: Concept ( Theme or Base) 2: Practice (ie. Actual way of acting on certain concept) Halal is a CONCEPT, to distinguish a lawful act from an unlawful act in certain Laws. Slaughtering the animal in Muslim way (killing animal slowly) is a PRACTICE, which they believe makes it lawful in Islamic laws ie. Halal. Gurbani never objected to the concept but objected to the practices that don’t hold grounds based on the concept itself. Because practices are manmade, so they are always topic of controversies. Same is true for Jhatka. Jhatka is a practice. It is based on the concept of killing animal instantly in one clean shot to reduce the suffering and pain. The intention behind killing animal in this way is solely to cook its meat and eat it. Now the concept behind Halal meat is killing animal as an offering to GOD and cook the meat. Which Gurmat says is false practice as GOD never ate that meat or any part of it. It is similar to the situation where Guru Nanak opposed the practice of offering water to Sun by Hindu priests, as Guru ji said water never reached SUN in practice. It is all about underlying intention behind any practice or action. Action may be justified as right but if the hidden underlying intention is different, then any act based on that intention can’t be right. We people knowingly or unknowingly fail to identify our true underlying intentions behind any act or practice, which is the dilemma of human nature. We can only identify it right by understanding our own "ManN" first, which gurbani guides us towards. Having said that there are lots of wrong practices that we follow even in Sikhism these days which have entered into Sikh practices from the influences of surrounding society we live in, hidden under the shield of deep faith and offering More respect to our GURU. Rest on your thoughts.. :interestedsingh: [/QUOTE]
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What Is Jhatka? Tricky Reality
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