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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="Bijla Singh" data-source="post: 49099" data-attributes="member: 1003"><p><span style="color: black"><span style="font-family: 'Verdana'">Mr. Amar I don’t see how posting the entire Shabad proves me wrong. When Dhur Ki bani was revealed it wasn’t just random but the place and the context mattered. When Guru Sahib went to Banaras and Hardwar, the Bani that was revealed was directed towards hindu philosophy. When Guru Sahib went to Mecca, Dhu Ki bani came and rejected hajj and fasting. Similarly, Bhagat Kabir Ji’s Bani is also not random. For example, when Bhagat Ji talked to Brahmins about caste and varna, Shabad “Gharabh Vaas Meh Kul Nahin Jaatee” was revealed. The first Shabad about keeping hair or cutting them does not refer to Sikhs as Khalsa had not been established at the time. I have already explained who kept hair and how they thought was the way to reach god. I have also clearly explained that without following the true path (which is taught by Guru Sahib only) merely keeping hair is of no significance. Puratan Sau Sakhi also says “Dharay Kes Pahul Bina, Bhekhi Moora Sikh”. Hence, if one thinks just by keeping hair he can reach God then he is on the false path. Only path of Guru Sahib (Rehat, Amrit, keeping Panj kakkar etc) has the power to allow humans to merge with Waheguru. </span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">The second Shabad talks about Satsangat but I pointed out the panktee which refers to Kes. The panktee is of course a metaphor but clearly it shows that “chaur” can only be made if one keeps hair. Long hair means uncut hair. At the time, either one shaved his head or kept matted hair, which was seen as a spiritual path towards god. But Guru Sahib rejected both because both were disrespecting hair, creation of Waheguru. </span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">The third Shabad refers to Sargun saroop of Waheguru. Waheguru created human beings and put Kes on the head for a reason. Waheguru is Nirgun and Sargun at the same time. If Waheguru was to reveal Himself to a spiritual human being, what form would he take? The answer to this question is provided in the Shabad which clearly says that He will have long hair. </span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">Word “kesva” in the Shabads I presented refer to Waheguru not to Krishna. Guru Sahib never revered Krishna, or Ram Chandra. Kesva is Waheguru but if you name your son “Kesav Singh” it doesn’t mean your son becomes God. There is a difference between Ram (God) and Raam Chandra of Ayodehya whose existence has not been proven. </span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'"></span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">Waheguru has no roop and all roops (Nirgun and Sargun). </span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">I have very well read JapJi Sahib and other Shabads. I also presented quotes from various accepted Sikh sources which prove that keeping hair is part of Sikh rehat. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh</span></span></p></blockquote><p></p>
[QUOTE="Bijla Singh, post: 49099, member: 1003"] [COLOR=black][FONT=Verdana]Mr. Amar I don’t see how posting the entire Shabad proves me wrong. When Dhur Ki bani was revealed it wasn’t just random but the place and the context mattered. When Guru Sahib went to Banaras and Hardwar, the Bani that was revealed was directed towards hindu philosophy. When Guru Sahib went to Mecca, Dhu Ki bani came and rejected hajj and fasting. Similarly, Bhagat Kabir Ji’s Bani is also not random. For example, when Bhagat Ji talked to Brahmins about caste and varna, Shabad “Gharabh Vaas Meh Kul Nahin Jaatee” was revealed. The first Shabad about keeping hair or cutting them does not refer to Sikhs as Khalsa had not been established at the time. I have already explained who kept hair and how they thought was the way to reach god. I have also clearly explained that without following the true path (which is taught by Guru Sahib only) merely keeping hair is of no significance. Puratan Sau Sakhi also says “Dharay Kes Pahul Bina, Bhekhi Moora Sikh”. Hence, if one thinks just by keeping hair he can reach God then he is on the false path. Only path of Guru Sahib (Rehat, Amrit, keeping Panj kakkar etc) has the power to allow humans to merge with Waheguru. [/FONT][/COLOR] [COLOR=black][FONT=Verdana]The second Shabad talks about Satsangat but I pointed out the panktee which refers to Kes. The panktee is of course a metaphor but clearly it shows that “chaur” can only be made if one keeps hair. Long hair means uncut hair. At the time, either one shaved his head or kept matted hair, which was seen as a spiritual path towards god. But Guru Sahib rejected both because both were disrespecting hair, creation of Waheguru. [/FONT][/COLOR] [COLOR=black][FONT=Verdana]The third Shabad refers to Sargun saroop of Waheguru. Waheguru created human beings and put Kes on the head for a reason. Waheguru is Nirgun and Sargun at the same time. If Waheguru was to reveal Himself to a spiritual human being, what form would he take? The answer to this question is provided in the Shabad which clearly says that He will have long hair. [/FONT][/COLOR] [COLOR=black][FONT=Verdana]Word “kesva” in the Shabads I presented refer to Waheguru not to Krishna. Guru Sahib never revered Krishna, or Ram Chandra. Kesva is Waheguru but if you name your son “Kesav Singh” it doesn’t mean your son becomes God. There is a difference between Ram (God) and Raam Chandra of Ayodehya whose existence has not been proven. [/FONT][/COLOR] [COLOR=black][FONT=Verdana] Waheguru has no roop and all roops (Nirgun and Sargun). [/FONT][/COLOR] [COLOR=black][FONT=Verdana] [/FONT][/COLOR] [COLOR=black][FONT=Verdana]I have very well read JapJi Sahib and other Shabads. I also presented quotes from various accepted Sikh sources which prove that keeping hair is part of Sikh rehat. Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh[/FONT][/COLOR] [/QUOTE]
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