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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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What Is The Meaning And Purpose Of Khalsa Today?
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<blockquote data-quote="Original" data-source="post: 200741" data-attributes="member: 14400"><p>Dear All</p><p></p><p>I've thoroughly enjoyed the read so far and feel like contributing.The two people at heart I wish to address are Ishna and Kanwardeep Singh.</p><p></p><p>The literal and actual meaning of the word Khalsa, as you've rightly observed, is purity. But before we go to Khalsa there is quite a lot we have to know about its historical perspectives.</p><p></p><p>Given, the 10th Nanak was the 1st Nanak, then it follows that the word Sikh [disciple] had already been coined and put into usage - of the then Hindu/Muslim society. The rationale behind it is that when ever Baba Nanak was questioned about his spiritual status and his Waheguru, he'd respond by saying, "I'm only a shish, a humble learner of God of all" [meaning, a Sikh. Humility at its peak]. Nanak's mission was the reconcillation of the two faiths, namely, Islam and Hinduism. A man of considerable piety and energy who travelled widely through the subcontinent preaching his new doctrine of a true momothestic God - Ek On Kar. This did not go down too well with the ruling authorities at the time and as a result, the 5th Nanak was martyred. What followed next was the concept of miri piri, that is to say, raising of the sword is pious to defend belief and value. The bearer of this title in line of Sikh Gurus was Hargobind, grandfather of Guru Govind Singh.</p><p></p><p>The scene for what was to follow [Khalsa 1699] had already been set. The spirit of Nanak was here to stay, dress it up how you like. The creation of khalsa was a necessity at the time, bearing in mind Nanak's God Ek On Kar is formless, shapeless and is energy [karta purakh] which can manifest itself into anything. So the spiritual Nanak had now become the fighting Nanak - evolutionary need to bear the fruit of its endeavours.</p><p></p><p>Guru Govind's Khalsa in this day n age is a state of being, a "pure consciousness" state. Many try and many will continue to try and become pure in thought and deed [khalsa] but only those who by the grace of Waheguru can but surely succeed. And, this here according to Sikh theology is Karm bound manifestation. For if Khalsa was the ordinary, lay ready to hand and could be achieved by anyone without any sacrifice then how come it is neglected almost by everybody ? All noble things are difficult as they are rare. Not everyone is cut out to be a Khalsa. And, I don't mean this in a sarcastic way but rather in a spiritual sense. </p><p></p><p>The house of Nanak favour and fortune no one but sees humankind as one. Those who wear uniform are underneath human and it doesn't give them an edge over other humans in terms of fame, fortune and pleasures of life. No not at all. If anything, its a way of life which they've [Amritdharis] adopted as free individuals in representing their Guru's chosen way. The net result at the end of the day is happiness. Those who are not Sikhs, are they less likely to encounter the wonders of life ? No, they too will, according to their karm.</p><p></p><p>Form a Sociologist perspective, the Khalsa way is seen as a particular and distinct form of soical organisation. And, why not ? History speaks so profoundly and beautifully of ancient civilisations which has given us the modern world - the Samurai of Japan, Spartans of ancient Greece, to name a few for example.</p><p></p><p>The question to ask, if any, is - what is pure consiciousness [khalsa]? Are the 5ks necessary in this day n age ? And, the answer in my view cannot be derived from academic debate n discussion, but from within and that too, at the grace of Waheguru.</p><p></p><p>Teachers like Gyani Jarnail Singh [Malayasia] are the way forward. Their interpretation in light of the modern world harmony is a necessity rather than an option for the realisation of a true Sikh.</p></blockquote><p></p>
[QUOTE="Original, post: 200741, member: 14400"] Dear All I've thoroughly enjoyed the read so far and feel like contributing.The two people at heart I wish to address are Ishna and Kanwardeep Singh. The literal and actual meaning of the word Khalsa, as you've rightly observed, is purity. But before we go to Khalsa there is quite a lot we have to know about its historical perspectives. Given, the 10th Nanak was the 1st Nanak, then it follows that the word Sikh [disciple] had already been coined and put into usage - of the then Hindu/Muslim society. The rationale behind it is that when ever Baba Nanak was questioned about his spiritual status and his Waheguru, he'd respond by saying, "I'm only a shish, a humble learner of God of all" [meaning, a Sikh. Humility at its peak]. Nanak's mission was the reconcillation of the two faiths, namely, Islam and Hinduism. A man of considerable piety and energy who travelled widely through the subcontinent preaching his new doctrine of a true momothestic God - Ek On Kar. This did not go down too well with the ruling authorities at the time and as a result, the 5th Nanak was martyred. What followed next was the concept of miri piri, that is to say, raising of the sword is pious to defend belief and value. The bearer of this title in line of Sikh Gurus was Hargobind, grandfather of Guru Govind Singh. The scene for what was to follow [Khalsa 1699] had already been set. The spirit of Nanak was here to stay, dress it up how you like. The creation of khalsa was a necessity at the time, bearing in mind Nanak's God Ek On Kar is formless, shapeless and is energy [karta purakh] which can manifest itself into anything. So the spiritual Nanak had now become the fighting Nanak - evolutionary need to bear the fruit of its endeavours. Guru Govind's Khalsa in this day n age is a state of being, a "pure consciousness" state. Many try and many will continue to try and become pure in thought and deed [khalsa] but only those who by the grace of Waheguru can but surely succeed. And, this here according to Sikh theology is Karm bound manifestation. For if Khalsa was the ordinary, lay ready to hand and could be achieved by anyone without any sacrifice then how come it is neglected almost by everybody ? All noble things are difficult as they are rare. Not everyone is cut out to be a Khalsa. And, I don't mean this in a sarcastic way but rather in a spiritual sense. The house of Nanak favour and fortune no one but sees humankind as one. Those who wear uniform are underneath human and it doesn't give them an edge over other humans in terms of fame, fortune and pleasures of life. No not at all. If anything, its a way of life which they've [Amritdharis] adopted as free individuals in representing their Guru's chosen way. The net result at the end of the day is happiness. Those who are not Sikhs, are they less likely to encounter the wonders of life ? No, they too will, according to their karm. Form a Sociologist perspective, the Khalsa way is seen as a particular and distinct form of soical organisation. And, why not ? History speaks so profoundly and beautifully of ancient civilisations which has given us the modern world - the Samurai of Japan, Spartans of ancient Greece, to name a few for example. The question to ask, if any, is - what is pure consiciousness [khalsa]? Are the 5ks necessary in this day n age ? And, the answer in my view cannot be derived from academic debate n discussion, but from within and that too, at the grace of Waheguru. Teachers like Gyani Jarnail Singh [Malayasia] are the way forward. Their interpretation in light of the modern world harmony is a necessity rather than an option for the realisation of a true Sikh. [/QUOTE]
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