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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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Discussions
Hard Talk
Why The Need For Self Identity And Symbolism?
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<blockquote data-quote="harbansj24" data-source="post: 110801" data-attributes="member: 4544"><p>I would not like to add anything to the article posted by Neautral Singh Ji way back on 18th Feb 2005</p><p></p><p><strong>Bhai Vir Singh Ji's letter to an Apostate</strong> Published by <a href="http://www.sikhphilosophy.net/members/neutral-singh.html" target="_blank"><span style="color: green"><strong>Neutral Singh</strong></span></a></p><p> 18-02-2005 </p><p> <img src="http://www.sikhphilosophy.net/clear.gif" alt="" class="fr-fic fr-dii fr-draggable " style="" /> </p><p> <strong>Bhai Vir Singh Ji's letter to an Apostate</strong> </p><p> During Bhai Vir Singh's time (1872-1957), a Sikh youth settled abroad, sheared his hair and sent his photograph bearing a solar hat to his parents with a justification that one should change according to necessity of life and circumstances. </p><p> </p><p>The parents, who were greatly perturbed, approached Bhai Sahib for help. </p><p> </p><p>Bhai Sahib was known to have brought the famous intellectual Prof. Puran Singh back to Sikhism from Buddhism. The letter which Bhai Sahib wrote in Punjabi to the apostate is given below: </p><p> </p><p>"Respected Sardar Sahib, </p><p> </p><p>We are greatly surprised and disturbed to read your letter. Bowing against one's faith and form is the result of slavish mentality, which had been caused by our continuous subjugation under foreign rulers. </p><p> </p><p>Guru Nanak embarked to take this weakness out of us. </p><p> </p><p>In spite of utmost regards for the wishes of his respected parents and elders to remain at home to look after them and his young family, he preferred to go out on his hazardous mission of world-emancipation. </p><p> </p><p>He did not accept superstition, and demonstrated the omnipresence of God in all directions. He did not bow to Kauda rakshas, but sat in his cauldron filled with boiling oil. </p><p> </p><p>Guru Angad boldly faced Emperor Hamayun's drawn sword, and reminded him of his cowardliness in front of Sher Shah Suri. </p><p> </p><p>Guru Amar Das did not agree to comply with Emperor Akbar's instructions to preach Hindu mode of worship. </p><p> </p><p>Guru Arjun did not include Prophet Mohammed's praise in Sri Guru Granth Sahib, but faced death and severe tortures inflicted on him by Emperor Jahangir. </p><p> </p><p>Guru Hargobind refused to part with Emperor Shahjahan's falcon which fell into the hands of his Sikhs, but fought a battle at Amritsar which he won to assert the rule of game. </p><p> </p><p>Guru Gobind Singh created the Khalsa and taught them to stand on their ideals, to fight injustice and oppression and never to give in. He blessed his Khalsa with a dominating personality and strong character which does not bow to any physical, mental or moral weakness. </p><p> </p><p>Bhai Taru Singh had asked his executioner to remove his scalp along with hair rather than cut his hair. </p><p> </p><p>Bhai Mani Singh preferred to have his limbs cut to pieces to save his hair. Other martyrs like Bhai Shubag Singh did not abjure their faith. </p><p> </p><p>The British ruled India for three centuries, but they never wore Indian dress. </p><p> </p><p>We, the Indians, due to slavish mentality, started wearing Pathans' dress during their rules, and adopted European dress during the British regime. </p><p></p><p>Our Gurus taught us to remain firm to our convictions and resolve. This spirit of independence which they inculcated helped the Sikhs to establish an empire in Northern India. </p><p> </p><p>Hair is our uniform, our identity and symbol of devotion and dedication to our Gurus. Hair with a turban bestows sardari. Guru Gobind Singh had made the Sikhs as lions (Singhs). Do not lose this privilege and identity, and do not break your relationship with the Gurus. Please grow your hair and come to meet us in your original form to gladden our hearts." </p><p> </p><p>On receiving this letter, the Sardar returned to his original form and faith.</p><p> </p><p> </p><p> </p><p> </p><p> </p><p> <img src="http://www.sikhphilosophy.net/clear.gif" alt="" class="fr-fic fr-dii fr-draggable " style="" /></p></blockquote><p></p>
[QUOTE="harbansj24, post: 110801, member: 4544"] I would not like to add anything to the article posted by Neautral Singh Ji way back on 18th Feb 2005 [B]Bhai Vir Singh Ji's letter to an Apostate[/B] Published by [URL="http://www.sikhphilosophy.net/members/neutral-singh.html"][COLOR=green][B]Neutral Singh[/B][/COLOR][/URL] 18-02-2005 [IMG]http://www.sikhphilosophy.net/clear.gif[/IMG] [B]Bhai Vir Singh Ji's letter to an Apostate[/B] During Bhai Vir Singh's time (1872-1957), a Sikh youth settled abroad, sheared his hair and sent his photograph bearing a solar hat to his parents with a justification that one should change according to necessity of life and circumstances. The parents, who were greatly perturbed, approached Bhai Sahib for help. Bhai Sahib was known to have brought the famous intellectual Prof. Puran Singh back to Sikhism from Buddhism. The letter which Bhai Sahib wrote in Punjabi to the apostate is given below: "Respected Sardar Sahib, We are greatly surprised and disturbed to read your letter. Bowing against one's faith and form is the result of slavish mentality, which had been caused by our continuous subjugation under foreign rulers. Guru Nanak embarked to take this weakness out of us. In spite of utmost regards for the wishes of his respected parents and elders to remain at home to look after them and his young family, he preferred to go out on his hazardous mission of world-emancipation. He did not accept superstition, and demonstrated the omnipresence of God in all directions. He did not bow to Kauda rakshas, but sat in his cauldron filled with boiling oil. Guru Angad boldly faced Emperor Hamayun's drawn sword, and reminded him of his cowardliness in front of Sher Shah Suri. Guru Amar Das did not agree to comply with Emperor Akbar's instructions to preach Hindu mode of worship. Guru Arjun did not include Prophet Mohammed's praise in Sri Guru Granth Sahib, but faced death and severe tortures inflicted on him by Emperor Jahangir. Guru Hargobind refused to part with Emperor Shahjahan's falcon which fell into the hands of his Sikhs, but fought a battle at Amritsar which he won to assert the rule of game. Guru Gobind Singh created the Khalsa and taught them to stand on their ideals, to fight injustice and oppression and never to give in. He blessed his Khalsa with a dominating personality and strong character which does not bow to any physical, mental or moral weakness. Bhai Taru Singh had asked his executioner to remove his scalp along with hair rather than cut his hair. Bhai Mani Singh preferred to have his limbs cut to pieces to save his hair. Other martyrs like Bhai Shubag Singh did not abjure their faith. The British ruled India for three centuries, but they never wore Indian dress. We, the Indians, due to slavish mentality, started wearing Pathans' dress during their rules, and adopted European dress during the British regime. Our Gurus taught us to remain firm to our convictions and resolve. This spirit of independence which they inculcated helped the Sikhs to establish an empire in Northern India. Hair is our uniform, our identity and symbol of devotion and dedication to our Gurus. Hair with a turban bestows sardari. Guru Gobind Singh had made the Sikhs as lions (Singhs). Do not lose this privilege and identity, and do not break your relationship with the Gurus. Please grow your hair and come to meet us in your original form to gladden our hearts." On receiving this letter, the Sardar returned to his original form and faith. [IMG]http://www.sikhphilosophy.net/clear.gif[/IMG] [/QUOTE]
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Why The Need For Self Identity And Symbolism?
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