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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
Why All Sikhs Are Born With Hair?
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<blockquote data-quote="FireStorm" data-source="post: 21241" data-attributes="member: 4"><p>Dear Balbir Singh Ji, </p><p></p><p>Even as I am writing this response to your question, I am listening to the audio on your website. </p><p></p><p>The central theme of the sikh religion is to follow the Hukam of Waheguru. Hair have been a part of sikhi ever since Guru Nanak Dev Ji, who made the sikhs realise that hair has been given by God, is a Hukam of God and needs to be kep intact. </p><p></p><p>In fact the complete concept of Amrit right and the 5 K's stems from the concept of Hukam, and right from the day one, all this was highlighted. </p><p></p><p>You may find the following post interesting.</p><p></p><p>Sri Guru Granth Sahib Ji </p><p></p><p>Ang 360 of 1430 </p><p></p><p>jay saktaa saktay ka-o maaray taa man ros na</p><p>ho-ee. ||1|| rahaa-o. </p><p></p><p>If some powerful man strikes out against another</p><p>man, then no one feels any grief in their mind.</p><p>||1||Pause|| </p><p></p><p>saktaa seehu maaray pai vagai khasmai saa</p><p>pursaa-ee. </p><p></p><p>But if a powerful tiger attacks a flock of sheep</p><p>and kills them, then its master must answer for</p><p>it. </p><p></p><p>I think, in this shabad lies a very powerful</p><p>meaning and a very potent answer to a section of</p><p>people who question and tend to think that the</p><p>path of Guru Nanak and Guru Gobind Singh were</p><p>different. </p><p></p><p>These two tuks of the shabad make it more clear</p><p>(to my mind), why Guru Nanak uttered and wrote</p><p>this shabad. </p><p></p><p>I have one word answer - Khalsa. </p><p></p><p>This shabad gives us in one line why the concept</p><p>of Khalsa is so important and it also it explains</p><p>that this concept was given by none other than</p><p>God to Guru Nanak. </p><p></p><p>The Master of the sheep has spoken. He never</p><p>wanted his sheep to be 'sheep'. He wants them to</p><p>be tigers, capabale of defending themselves from</p><p>opressors. He wants that these sheeps be able to</p><p>stand on their own two feet and not look at</p><p>'Tantar' and 'mantar'. He wants his 'sheep' to be</p><p>able to use their Hands and Feet - the real</p><p>Tantars and Mantars that God has endowed them. </p><p></p><p>If we go back, the way the concept of the Khalsa</p><p>lifted the morale of the downtrodden, brought</p><p>them to same level, and made them so able that</p><p>they were able to fight with the Mughal, Turk,</p><p>Turrani and Irani invaders. It infused a spirit</p><p>into them, unmatched in the history of mankind. </p><p></p><p>Please note that (to me), this shabad explains</p><p>that right from the beginning Guru Nanak wanted</p><p>his followers to be capable of raising voice</p><p>against oppression and becoming capable of</p><p>defending themselves if so be the need. </p><p></p><p>Guru Nanak had two choices - He could have chosen</p><p>to make his followers armed in the first go or he</p><p>could have taken the path of being present</p><p>through 10 forms for a long time and complete his</p><p>job. The job was a tough one, as the people of</p><p>the time were in extremely low spirits and</p><p>indulged in Karam Kaands. The job required that</p><p>first the Godly qualities be infused into this</p><p>sagging spirit of mankind. It required that the</p><p>spirit and the internals be made so strong that</p><p>when the time came to represent or exert these</p><p>externally, the spirit wouldnt falter. Hence the</p><p>job required a long duration, something could not</p><p>be completed in one single life cycle. </p><p></p><p>The Saint was protected by the external soldier.</p><p>but since both are different entities, the link</p><p>was weak. Guru Nanak rolled both into one and</p><p>made the bond unbreakable. </p><p></p><p>The saint no longer depended upopn the soldier</p><p>for protection and the soldier would no longer be</p><p>weak or turn oppressor as the saint would provide</p><p>him strength/prevent him from turning oppressor</p><p>respectively. </p><p></p><p>This model to be implemented was not for some</p><p>jungle residing sadhus, rather for Grahistis -</p><p>the common people. </p><p></p><p>Please remember that the sikh panth was created</p><p>by the will of God and God does not make mistake.</p><p></p><p></p><p>Hence we see the progression of the sikhs from</p><p>one Guru to the second Guru. We see that the</p><p>Gurus make themselves into models and present</p><p>before the sikhs, what they have to strive to be.</p><p></p><p></p><p>We see that the Gurus present the sikhs with</p><p>subtle spirtual challenges and tests. </p><p></p><p>Slowly and steadily the spirit was strengthened</p><p>and then the sixth master performed an initial</p><p>test to determine, how this inner spirit had</p><p>helped the external body transform - vis.</p><p>bravery. </p><p></p><p>He checked whether the sheep were now able to</p><p>stand up to the tigers. </p><p></p><p>The internal and external concepts was further</p><p>strengthened by the later Gurus and given a</p><p>formal shape by Guru Nanak in his tenth form. </p><p></p><p>This in my view is why Guru Nanak Ji, recorded</p><p>this Shabad in Guru Granth Sahib NOT to lay the</p><p>blame on God BUT</p><p></p><p> 1 . to raise a voice against oppression and to</p><p>set the foundation of Khalsa </p><p></p><p>2. To highlight the question, for which the</p><p>answer of the Master was Khalsa, always had been</p><p>and always would be - but only Guru Nanak Ji</p><p>recognised this</p><p></p><p>3. To clarify his mission of making tigers</p><p>(saint/soldiers) out of sheep</p></blockquote><p></p>
[QUOTE="FireStorm, post: 21241, member: 4"] Dear Balbir Singh Ji, Even as I am writing this response to your question, I am listening to the audio on your website. The central theme of the sikh religion is to follow the Hukam of Waheguru. Hair have been a part of sikhi ever since Guru Nanak Dev Ji, who made the sikhs realise that hair has been given by God, is a Hukam of God and needs to be kep intact. In fact the complete concept of Amrit right and the 5 K's stems from the concept of Hukam, and right from the day one, all this was highlighted. You may find the following post interesting. Sri Guru Granth Sahib Ji Ang 360 of 1430 jay saktaa saktay ka-o maaray taa man ros na ho-ee. ||1|| rahaa-o. If some powerful man strikes out against another man, then no one feels any grief in their mind. ||1||Pause|| saktaa seehu maaray pai vagai khasmai saa pursaa-ee. But if a powerful tiger attacks a flock of sheep and kills them, then its master must answer for it. I think, in this shabad lies a very powerful meaning and a very potent answer to a section of people who question and tend to think that the path of Guru Nanak and Guru Gobind Singh were different. These two tuks of the shabad make it more clear (to my mind), why Guru Nanak uttered and wrote this shabad. I have one word answer - Khalsa. This shabad gives us in one line why the concept of Khalsa is so important and it also it explains that this concept was given by none other than God to Guru Nanak. The Master of the sheep has spoken. He never wanted his sheep to be 'sheep'. He wants them to be tigers, capabale of defending themselves from opressors. He wants that these sheeps be able to stand on their own two feet and not look at 'Tantar' and 'mantar'. He wants his 'sheep' to be able to use their Hands and Feet - the real Tantars and Mantars that God has endowed them. If we go back, the way the concept of the Khalsa lifted the morale of the downtrodden, brought them to same level, and made them so able that they were able to fight with the Mughal, Turk, Turrani and Irani invaders. It infused a spirit into them, unmatched in the history of mankind. Please note that (to me), this shabad explains that right from the beginning Guru Nanak wanted his followers to be capable of raising voice against oppression and becoming capable of defending themselves if so be the need. Guru Nanak had two choices - He could have chosen to make his followers armed in the first go or he could have taken the path of being present through 10 forms for a long time and complete his job. The job was a tough one, as the people of the time were in extremely low spirits and indulged in Karam Kaands. The job required that first the Godly qualities be infused into this sagging spirit of mankind. It required that the spirit and the internals be made so strong that when the time came to represent or exert these externally, the spirit wouldnt falter. Hence the job required a long duration, something could not be completed in one single life cycle. The Saint was protected by the external soldier. but since both are different entities, the link was weak. Guru Nanak rolled both into one and made the bond unbreakable. The saint no longer depended upopn the soldier for protection and the soldier would no longer be weak or turn oppressor as the saint would provide him strength/prevent him from turning oppressor respectively. This model to be implemented was not for some jungle residing sadhus, rather for Grahistis - the common people. Please remember that the sikh panth was created by the will of God and God does not make mistake. Hence we see the progression of the sikhs from one Guru to the second Guru. We see that the Gurus make themselves into models and present before the sikhs, what they have to strive to be. We see that the Gurus present the sikhs with subtle spirtual challenges and tests. Slowly and steadily the spirit was strengthened and then the sixth master performed an initial test to determine, how this inner spirit had helped the external body transform - vis. bravery. He checked whether the sheep were now able to stand up to the tigers. The internal and external concepts was further strengthened by the later Gurus and given a formal shape by Guru Nanak in his tenth form. This in my view is why Guru Nanak Ji, recorded this Shabad in Guru Granth Sahib NOT to lay the blame on God BUT 1 . to raise a voice against oppression and to set the foundation of Khalsa 2. To highlight the question, for which the answer of the Master was Khalsa, always had been and always would be - but only Guru Nanak Ji recognised this 3. To clarify his mission of making tigers (saint/soldiers) out of sheep [/QUOTE]
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Why All Sikhs Are Born With Hair?
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