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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="Harjas Kaur Khalsa" data-source="post: 53174" data-attributes="member: 2125"><p>People high on bhang and alcohol disorder their senses and commit atrocities and warcrimes. In olden days bhang and alcohol were painkillers for battlefield injuries. You do injustice to the authentic image of a Sikh fighter willing to die for his beliefs contrasted with a careless ruffian high on drugs.</p><p> </p><p><strong>The greatest warriors were spiritual and idealistic. Only an idealist is willing to die for a cause. An unbeliever in a cause will always sell it out and conpromise when times are bad.</strong> A ruffian is self-serving, a warrior is self-sacrificing. When you are a consumer of drugs for the sake of sensual experiences, you are definitely not someone committed to hardship. Frequent use of drugs renders them incapable of providing medicinal relief of pain due to physiological tolerance. In hospitals drug users require more and frequent pain medication for it to even be effective. In a war, this kind of physiological tolerance would cause a drug addict to experience more pain, undergo withdrawal and cravings and in every aspect render him an unreliable combatant. </p><p> </p><p>Examples can be seen in modern times. Look at the Vietnam conflict. The drug addicts who survived the war became homeless criminals. They had deep psychological issues related to combat trauma and atrocities they had participated in. The soldiers who kept discipline and personal honor returned to become leading Generals and war heroes. One kind of soldier kept their mind, the other lost it.</p><p> </p><p>Only people who have no experience of the spiritual dimension try to interpret history and religion solely by physiological explanations. I assure you, in human history, more people in all religions and cultures have endured insane abuse, terrible tortures and disfigurement, imprisonment and death for ideals then have drug addicts even for desire of drugs, or arrogant rough men for display of machismo.</p><p> </p><p><strong>It is not a drug user out of his senses or an arrogant macho man who sings praises to God while being hacked into pieces. </strong>Warriors who are outnumbered by thousands facing certain defeat with certainty of afterlife are far more formidable than people high on bhang and alcohol. Even the imperial Japanese were willing to give 7 lives for the emperor because they were willing to die for their ideals. The nazi SS troops were taught to stand ramrod still while balancing a handgrenade atop their helmets. Severe discipline promotes self-confidence and courage, not drugs. If you want to read formidable battles, read about the SS child divisions who defended Berlin when all hope was lost. It was fanatic idealism which kept 15 and 16 year olds manning machine guns against advancing artillery. And they fought even to death, because they were true believers. Not because they were macho kids, or high on bhang and booze. <strong>There is something potent in the human spirit when embracing ideals of deeply cherished beliefs. The goal is to embrace true ideals and not be betrayed by false ones. </strong>Such would be the difference in dying for nazism or Imperial Japan versus dying for love of Guru and for justice. Which soldiers do you think were greater?</p><p> </p><p>If the Khalsa are great soldiers, it is because they are serving a True Guru with intensely idealistic faith combined with fanatic discipline.<strong> Not all soldiers are idealists. But all great soldiers are.</strong> Even in this day and age great Singhs gave their lives for the faith, not high on bhang, but lives and minds permeated with Guru's bani.</p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 53174, member: 2125"] People high on bhang and alcohol disorder their senses and commit atrocities and warcrimes. In olden days bhang and alcohol were painkillers for battlefield injuries. You do injustice to the authentic image of a Sikh fighter willing to die for his beliefs contrasted with a careless ruffian high on drugs. [B]The greatest warriors were spiritual and idealistic. Only an idealist is willing to die for a cause. An unbeliever in a cause will always sell it out and conpromise when times are bad.[/B] A ruffian is self-serving, a warrior is self-sacrificing. When you are a consumer of drugs for the sake of sensual experiences, you are definitely not someone committed to hardship. Frequent use of drugs renders them incapable of providing medicinal relief of pain due to physiological tolerance. In hospitals drug users require more and frequent pain medication for it to even be effective. In a war, this kind of physiological tolerance would cause a drug addict to experience more pain, undergo withdrawal and cravings and in every aspect render him an unreliable combatant. Examples can be seen in modern times. Look at the Vietnam conflict. The drug addicts who survived the war became homeless criminals. They had deep psychological issues related to combat trauma and atrocities they had participated in. The soldiers who kept discipline and personal honor returned to become leading Generals and war heroes. One kind of soldier kept their mind, the other lost it. Only people who have no experience of the spiritual dimension try to interpret history and religion solely by physiological explanations. I assure you, in human history, more people in all religions and cultures have endured insane abuse, terrible tortures and disfigurement, imprisonment and death for ideals then have drug addicts even for desire of drugs, or arrogant rough men for display of machismo. [B]It is not a drug user out of his senses or an arrogant macho man who sings praises to God while being hacked into pieces. [/B]Warriors who are outnumbered by thousands facing certain defeat with certainty of afterlife are far more formidable than people high on bhang and alcohol. Even the imperial Japanese were willing to give 7 lives for the emperor because they were willing to die for their ideals. The nazi SS troops were taught to stand ramrod still while balancing a handgrenade atop their helmets. Severe discipline promotes self-confidence and courage, not drugs. If you want to read formidable battles, read about the SS child divisions who defended Berlin when all hope was lost. It was fanatic idealism which kept 15 and 16 year olds manning machine guns against advancing artillery. And they fought even to death, because they were true believers. Not because they were macho kids, or high on bhang and booze. [B]There is something potent in the human spirit when embracing ideals of deeply cherished beliefs. The goal is to embrace true ideals and not be betrayed by false ones. [/B]Such would be the difference in dying for nazism or Imperial Japan versus dying for love of Guru and for justice. Which soldiers do you think were greater? If the Khalsa are great soldiers, it is because they are serving a True Guru with intensely idealistic faith combined with fanatic discipline.[B] Not all soldiers are idealists. But all great soldiers are.[/B] Even in this day and age great Singhs gave their lives for the faith, not high on bhang, but lives and minds permeated with Guru's bani. [/QUOTE]
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