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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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Sikh Sikhi Sikhism
What To Do With The Un-Natural Growth Of Hair On Female Faces?
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<blockquote data-quote="Caspian" data-source="post: 138334" data-attributes="member: 5962"><p><strong>Kamala</strong></p><p></p><p>Inorder to be considered a sikh in the religious sense—you have to wear the 5 k's. If you dont, you can call yourself a sikh in the cultural sense or w.e. But I dont think I would consider a clean-shaved individual professing to be a sikh as actually being a sikh. </p><p></p><p><strong>Kanwardeep</strong></p><p></p><p>Which is a problem dont you think? Shouldnt sikhs be trying to consolidate between the two, or atleast comprimise between them. What point is being a sikh in theory (clean shaved sikhs who are essentially great people) when your going to be talked down upon by "practicing sikhs" (who look the part, but dont act the part).</p><p></p><p>Its the exact same argument because the argument makes logical sense. Unlike the arguments in favor of keeping the kesh which have been outlined and refuted so easily above.</p><p></p><p>This has nothing to do with the 5 k's though. When you think of the "stereotypical punjabi sikh" who is engaging in drug addiction, alcohol consumption, curruption or general buffoonary—you dont think of the clean shaved sikhs as much as you think of the sikhs with the 5 k's. There is always some truth to any stereotype, and while i dont believe all sikhs (clean shaven or practicing) are bafoons—i can definately say, its a problem thats <strong>NOT</strong> just affecting clean shaved sikhs.</p><p></p><p>Im sure your as concerned, with telling the difference between clean-shaved sikhs and hindus, as westerners are with telling the difference between a practicing sikh and a muslim. (lol, it seems like either which way you go, ur being confused for a hindu or a muslim. so i dont buy this reasoning). </p><p></p><p>Other then that I really dont have much of an argument here. I find it silly that when it pretains to the 5 K's most sikhs on this site want all of their fellow sikh brothers and sisters to become practicing "5k adorning" sikhs. For the perserving of the religion—dont want to be assimilated right?</p><p></p><p>But when it comes to matters that seem more likely to harm the sikh public. Like the belief in superstitions and fairy tales (ganga sagar, etc). I get answers from you guys like "you should be more concerned with your own spiritual growth and not that of others." </p><p></p><p>I find that very odd. As if the sikh community is largely a superficial one. Just as superficial as any other community and that is whats so weird about it. As a Canadian growing up Sikh in a western country. I have to deal with the superficiality of western preconceptions of "whats makes a man handsome" while simultaneously dealing with the superficiality of my sikh community over "what makes a person religious." <strong>Thats all the 5 k's have done, they've turned religion and spirituality into a superficial matter.</strong> As if putting a turban on a man is going to make him any more or less saintly.</p><p></p><p>I mean you talk about readily being able to differentiate between hindu's and sikhs. But this differentiation is so very superficial. It seems more important to me to be able to differentiate between <strong>GOOD</strong> and <strong>BAD</strong> people but no amount or lack of hair, hindu thread, islamic veil, catholic collar or scientologist "doo-hickey" is going to help you do that. And I fear, atleast superficially, the 5 K's have been connected with the concept of "Good" (as it pretains to a persons character) when we know there is no such correlation.</p></blockquote><p></p>
[QUOTE="Caspian, post: 138334, member: 5962"] [B]Kamala[/B] Inorder to be considered a sikh in the religious sense—you have to wear the 5 k's. If you dont, you can call yourself a sikh in the cultural sense or w.e. But I dont think I would consider a clean-shaved individual professing to be a sikh as actually being a sikh. [B]Kanwardeep[/B] Which is a problem dont you think? Shouldnt sikhs be trying to consolidate between the two, or atleast comprimise between them. What point is being a sikh in theory (clean shaved sikhs who are essentially great people) when your going to be talked down upon by "practicing sikhs" (who look the part, but dont act the part). Its the exact same argument because the argument makes logical sense. Unlike the arguments in favor of keeping the kesh which have been outlined and refuted so easily above. This has nothing to do with the 5 k's though. When you think of the "stereotypical punjabi sikh" who is engaging in drug addiction, alcohol consumption, curruption or general buffoonary—you dont think of the clean shaved sikhs as much as you think of the sikhs with the 5 k's. There is always some truth to any stereotype, and while i dont believe all sikhs (clean shaven or practicing) are bafoons—i can definately say, its a problem thats [B]NOT[/B] just affecting clean shaved sikhs. Im sure your as concerned, with telling the difference between clean-shaved sikhs and hindus, as westerners are with telling the difference between a practicing sikh and a muslim. (lol, it seems like either which way you go, ur being confused for a hindu or a muslim. so i dont buy this reasoning). Other then that I really dont have much of an argument here. I find it silly that when it pretains to the 5 K's most sikhs on this site want all of their fellow sikh brothers and sisters to become practicing "5k adorning" sikhs. For the perserving of the religion—dont want to be assimilated right? But when it comes to matters that seem more likely to harm the sikh public. Like the belief in superstitions and fairy tales (ganga sagar, etc). I get answers from you guys like "you should be more concerned with your own spiritual growth and not that of others." I find that very odd. As if the sikh community is largely a superficial one. Just as superficial as any other community and that is whats so weird about it. As a Canadian growing up Sikh in a western country. I have to deal with the superficiality of western preconceptions of "whats makes a man handsome" while simultaneously dealing with the superficiality of my sikh community over "what makes a person religious." [B]Thats all the 5 k's have done, they've turned religion and spirituality into a superficial matter.[/B] As if putting a turban on a man is going to make him any more or less saintly. I mean you talk about readily being able to differentiate between hindu's and sikhs. But this differentiation is so very superficial. It seems more important to me to be able to differentiate between [B]GOOD[/B] and [B]BAD[/B] people but no amount or lack of hair, hindu thread, islamic veil, catholic collar or scientologist "doo-hickey" is going to help you do that. And I fear, atleast superficially, the 5 K's have been connected with the concept of "Good" (as it pretains to a persons character) when we know there is no such correlation. [/QUOTE]
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What To Do With The Un-Natural Growth Of Hair On Female Faces?
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