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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
Who Is A Sehajdhari?
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<blockquote data-quote="sunmukh" data-source="post: 135033" data-attributes="member: 11050"><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Ek OnKaar Sat Naam</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Dear findingmyway ji</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">I completely understand your position. However discussion of “sehajdhari” term is not new. The Indian High Court has ruled over who is a Sikh and who is not, in the Gurleen Kaur/SGPC case. There is nothing that can be changed with respect to legal definitions of Sikhs, as the judgement sets a precedent for any further disputes. The evidence and proceeding within that case, together with the judgement, can be referred to, in disputes that may arise in other regions.</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">I cannot work out what can be gained from going over the same political/temporal issues at the root of the court case. As far as I am concerned in my little world, there is no point in even trying to discuss definitions any further. I would urge non-Sikhs to leave defined Sikhs to do as they please, and I would urge defined Sikhs to leave non-Sikhs to do as they please. Each can make whatever they want from material issues, but it is best not to interfere. When one is rejected or spurned by the other, the rejections are often accompanied by some form of criticism. A few get very defensive over any criticism of their faith and practices, even though they may have been intended to be constructive. Some see any comments from “outsiders” like a bull sees a red flag. Getting angry is a sure-fire way of destroying inner peace, in this life. It also destroys karma, if one believes in it. Avoiding conflict, is a sure-fire way of building inner peace, in this life. </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The only added dimension is spiritual. In this, everything is a matter of individual opinion, and individuals’ understanding of Gurbani. The boat can take you anywhere as it attempts to cross the world ocean. Whether it goes by sehaj/slow track, or fast track, or not at all, or whether there is any ocean at all to cross, depends on Truth, the Lord’s Hukam and past karma. You cannot change consequences of past actions, but you can change consequences of actions in this life, which will only be suffered in the future, until one escapes from the cycle. It an argument of short-term “gain”, versus long-term gain. </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Sat Sri Akal </span></span></p></blockquote><p></p>
[QUOTE="sunmukh, post: 135033, member: 11050"] [FONT=Times New Roman][SIZE=3]Ek OnKaar Sat Naam[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Dear findingmyway ji[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]I completely understand your position. However discussion of “sehajdhari” term is not new. The Indian High Court has ruled over who is a Sikh and who is not, in the Gurleen Kaur/SGPC case. There is nothing that can be changed with respect to legal definitions of Sikhs, as the judgement sets a precedent for any further disputes. The evidence and proceeding within that case, together with the judgement, can be referred to, in disputes that may arise in other regions.[/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]I cannot work out what can be gained from going over the same political/temporal issues at the root of the court case. As far as I am concerned in my little world, there is no point in even trying to discuss definitions any further. I would urge non-Sikhs to leave defined Sikhs to do as they please, and I would urge defined Sikhs to leave non-Sikhs to do as they please. Each can make whatever they want from material issues, but it is best not to interfere. When one is rejected or spurned by the other, the rejections are often accompanied by some form of criticism. A few get very defensive over any criticism of their faith and practices, even though they may have been intended to be constructive. Some see any comments from “outsiders” like a bull sees a red flag. Getting angry is a sure-fire way of destroying inner peace, in this life. It also destroys karma, if one believes in it. Avoiding conflict, is a sure-fire way of building inner peace, in this life. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]The only added dimension is spiritual. In this, everything is a matter of individual opinion, and individuals’ understanding of Gurbani. The boat can take you anywhere as it attempts to cross the world ocean. Whether it goes by sehaj/slow track, or fast track, or not at all, or whether there is any ocean at all to cross, depends on Truth, the Lord’s Hukam and past karma. You cannot change consequences of past actions, but you can change consequences of actions in this life, which will only be suffered in the future, until one escapes from the cycle. It an argument of short-term “gain”, versus long-term gain. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]Sat Sri Akal [/SIZE][/FONT] [/QUOTE]
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Who Is A Sehajdhari?
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