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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 Are Some Sikh Women Now Wearing The Turban?
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<blockquote data-quote="Ambarsaria" data-source="post: 206107" data-attributes="member: 14194"><p>Harkiran Kaur ji many concepts like Kirtan sewa, have been repeatedly addressed. Either one follows something or one doesn't. Sikh Rehat Maryada is interesting and I am sure it is very hard to follow let alone be living the spirit of it, which is even harder.</p><p></p><p>First of all there is no "THEY" and there are no "US". We are all them and us! Bitterness or such really has no place in Sikh spirituality, the inside of a Sikh. When the inside shines; the style of a turban, a Sikh wearing a patka going to bed, or a Sikh woman wearing a chunni are only matters of small mind and not the grandeur of Sikhi that our Guru ji established. Sikhi must grow from inside out otherwise it is fake show. Sikhs are known for their actions, deeds and not words or conformity to style. If one wants to pick a cause for equality, wearing a turban or not wearing a turban by a female Sikh is not really a cause. Some causes that may be more worthwhile to pick may include that I am quoting from the Sikh Rehat Maryada English translation from SGPC;</p><p></p><p>~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~</p><ul> <li data-xf-list-type="ul">Regarding the ten Gurus, the Guru Granth and the ten Gurus word alone as saviors and <u><em><strong>holy objects of veneration</strong></em></u>. <span style="color: #8000ff"><strong>(for me these are not objects)</strong></span></li> </ul> <ul> <li data-xf-list-type="ul">A Sikh <em><u><strong>should not kill his daughter</strong></u></em>, nor should he maintain any relationship with a killer of daughter. <span style="color: #8000ff"><strong>(killing son(s) !)</strong></span></li> </ul> <ul> <li data-xf-list-type="ul">A Sikh’s <u><strong><em>daughter</em></strong></u> must be married to a Sikh. <span style="color: #8000ff"><strong>(son!)</strong></span></li> </ul> <ul> <li data-xf-list-type="ul">When a <em><strong><u>girl becomes marriageable</u></strong></em>, physically, emotionally and by virtue of maturity of character, a suitable Sikh match should be found and she be married to him by Anand marriage rites. <span style="color: #8000ff"><strong>(how about the son being immature)</strong></span></li> </ul> <ul> <li data-xf-list-type="ul"><em><u><strong>Generally</strong></u></em>, no Sikh should marry a second wife if the first wife is alive. <span style="color: #8000ff"><strong>(but what!)</strong></span></li> </ul> <ul> <li data-xf-list-type="ul">A baptized Sikh ought to <u><em><strong>get his wife baptized</strong></em></u>. <span style="color: #8000ff"><strong>(should a female spouse get the male baptized)</strong></span></li> </ul> <ul> <li data-xf-list-type="ul">The person to be baptized should <em><u><strong>not be of very young age</strong></u></em>; he or she should have attained a plausible degree of discretion. <span style="color: #8000ff"><strong>(seen any lately at a Gurdwara)</strong></span><br /> <br /> </li> <li data-xf-list-type="ul">The body of a dying or dead person, if it is on a cot, <em><u><strong>must not be taken off the cot</strong></u></em> and put on the floor. <span style="color: #8000ff"><strong>(I put my father on the floor as that was the only way to put blocks of ice on his body as it got too dark to carry out cremation)</strong></span></li> </ul><p>The following individuals shall be <u><em><strong>liable to chastisement</strong></em></u> involving automatic boycott:</p><p></p><p>- One who <u><em><strong>eats/drinks leftovers</strong></em></u> of the unbaptised or the fallen Sikhs <span style="color: #8000ff"><strong>(suddenly you created separation and identity police to verify before you eat)</strong></span></p><p>- One who <em><u><strong>dyes his beard </strong></u></em><strong><span style="color: #8000ff">(head hair is OK!)</span></strong></p><p></p><p>~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~</p><p>Should I look the other way and not comment. Yes I could if I knew the background and context of the creation of SRM.</p><p></p><p>The reasons I have excerpted the above sentences out of SRM is not to find fault but so that we may understand. Put yourself in the 1930s. Think of the society of the times. Think the issues of the times. Think practices of the times. If one wants to see Sikhism to be evergreen the guidance is and must be SGGSJ. rest is time sensitive and if not time changing will become redundant or un-cherished. So if one grows from the inside with SGGSJ, there will be tremendous benefit. The outside will morph, but the inside will sustain.</p><p></p><p>Sat Sri Akal.</p></blockquote><p></p>
[QUOTE="Ambarsaria, post: 206107, member: 14194"] Harkiran Kaur ji many concepts like Kirtan sewa, have been repeatedly addressed. Either one follows something or one doesn't. Sikh Rehat Maryada is interesting and I am sure it is very hard to follow let alone be living the spirit of it, which is even harder. First of all there is no "THEY" and there are no "US". We are all them and us! Bitterness or such really has no place in Sikh spirituality, the inside of a Sikh. When the inside shines; the style of a turban, a Sikh wearing a patka going to bed, or a Sikh woman wearing a chunni are only matters of small mind and not the grandeur of Sikhi that our Guru ji established. Sikhi must grow from inside out otherwise it is fake show. Sikhs are known for their actions, deeds and not words or conformity to style. If one wants to pick a cause for equality, wearing a turban or not wearing a turban by a female Sikh is not really a cause. Some causes that may be more worthwhile to pick may include that I am quoting from the Sikh Rehat Maryada English translation from SGPC; ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ [LIST] [*]Regarding the ten Gurus, the Guru Granth and the ten Gurus word alone as saviors and [U][I][B]holy objects of veneration[/B][/I][/U]. [COLOR=#8000ff][B](for me these are not objects)[/B][/COLOR] [/LIST] [LIST] [*]A Sikh [I][U][B]should not kill his daughter[/B][/U][/I], nor should he maintain any relationship with a killer of daughter. [COLOR=#8000ff][B](killing son(s) !)[/B][/COLOR] [/LIST] [LIST] [*]A Sikh’s [U][B][I]daughter[/I][/B][/U] must be married to a Sikh. [COLOR=#8000ff][B](son!)[/B][/COLOR] [/LIST] [LIST] [*]When a [I][B][U]girl becomes marriageable[/U][/B][/I], physically, emotionally and by virtue of maturity of character, a suitable Sikh match should be found and she be married to him by Anand marriage rites. [COLOR=#8000ff][B](how about the son being immature)[/B][/COLOR] [/LIST] [LIST] [*][I][U][B]Generally[/B][/U][/I], no Sikh should marry a second wife if the first wife is alive. [COLOR=#8000ff][B](but what!)[/B][/COLOR] [/LIST] [LIST] [*]A baptized Sikh ought to [U][I][B]get his wife baptized[/B][/I][/U]. [COLOR=#8000ff][B](should a female spouse get the male baptized)[/B][/COLOR] [/LIST] [LIST] [*]The person to be baptized should [I][U][B]not be of very young age[/B][/U][/I]; he or she should have attained a plausible degree of discretion. [COLOR=#8000ff][B](seen any lately at a Gurdwara)[/B][/COLOR] [*]The body of a dying or dead person, if it is on a cot, [I][U][B]must not be taken off the cot[/B][/U][/I] and put on the floor. [COLOR=#8000ff][B](I put my father on the floor as that was the only way to put blocks of ice on his body as it got too dark to carry out cremation)[/B][/COLOR] [/LIST] The following individuals shall be [U][I][B]liable to chastisement[/B][/I][/U] involving automatic boycott: - One who [U][I][B]eats/drinks leftovers[/B][/I][/U] of the unbaptised or the fallen Sikhs [COLOR=#8000ff][B](suddenly you created separation and identity police to verify before you eat)[/B][/COLOR] - One who [I][U][B]dyes his beard [/B][/U][/I][B][COLOR=#8000ff](head hair is OK!)[/COLOR][/B] ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Should I look the other way and not comment. Yes I could if I knew the background and context of the creation of SRM. The reasons I have excerpted the above sentences out of SRM is not to find fault but so that we may understand. Put yourself in the 1930s. Think of the society of the times. Think the issues of the times. Think practices of the times. If one wants to see Sikhism to be evergreen the guidance is and must be SGGSJ. rest is time sensitive and if not time changing will become redundant or un-cherished. So if one grows from the inside with SGGSJ, there will be tremendous benefit. The outside will morph, but the inside will sustain. Sat Sri Akal. [/QUOTE]
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