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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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In 300 Years, Will A Sikh Wear A Kirpan Or A Lightsaber?
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<blockquote data-quote="Archived_Member16" data-source="post: 152389" data-attributes="member: 884"><p><span style="color: Navy"><img src="http://4.bp.blogspot.com/_NLvo-HSuHwo/SAbZMVXOu2I/AAAAAAAAAa8/QCajyzBF9GM/s1600/guru.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /></span></p><p><span style="color: Navy"></span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy"><strong><span style="font-size: 18px">Kirpan(Sword) in Sikhism - A Symbol of Benevolence and Dignity</span></strong></span></p><p><span style="color: Navy">by: Dr. Sawraj Singh, MD, FICS </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">-------------------------------------------------------------------------------- </span></p><p><span style="color: Navy">Kirpan, which can be literally translated into sword, has a much deeper meaning in the Sikh religion. It consists of two words, Kirpa and Aan. The word Kirpa means benevolence and the word Aan means dignity. Therefore Kirpan is a symbol of benevolence and dignity. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Guru Gobind Singh made Kirpan as an integral part of the 5 k’s. The Kesh, meaning hair symbolizes devotion, asceticism, and renunciation. The hair is associated with spirituality in many other religions. But Guru Gobind Singh made Kangha (comb) also one of the five k’s, which symbolizes order and organization as well as purity and cleanliness. Karha the iron bangle around the wrist is the symbol of universality. Kachara the underwear is the symbol of piousness and sexual purity. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">It is Kirpan, which imparts uniqueness to the Sikh religion. Guru Gobind Singh in the worship of Kirpanicalls it a symbol of justice, equality and struggle against oppression and discrimination and exploitation. The Guru Hails Kirpan as the liberator and sustainer of mankind and the destroyer of the oppressors and the exploiters. He also sees Kirpan as a symbol of bravery and knowledge because it can dispel cowardice and ignorance. He sees celestial beauty in the shining Kirpan. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">The Guru asks us to worship Kirpan as one of the aspects of God. As opposed to the Judeo Semitic concept of creation, which considers the creation as a separate act of God that created the universe in 6 days, from Monday to Saturday and then rested on Sunday, the Sikh religion sees the creation as an uninterrupted and constant act. The Sikh religion believes that the creation has 3 aspects symbolized by Barhama, Vishnu and Mahesh (Shiva). Barhama symbolizes creation, Vishnu symbols sustenance and Shiva symbolizes destruction.</span></p><p> <span style="color: Navy">Destruction is an integral part of construction because without destroying the worn out old, room cannot be created for the emerging new. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">The outlook and attitude of the Sikh religion to Kirpan is fundamentally different than the others who generally view sword as a symbol of power and domination. The sword can generate and encourage arrogance. Arrogance always leads to ignorance.Kirpan constantly reminds the Sikhs of the power of the Almighty. Therefore Kirpan should promote humility. As arrogance and ignorance like each other’s company similarly humility and knowledge go together. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">It is very important in the contemporary world that we use our power as Kirpan and not as a sword. Whereas Kirpan was used by Guru Gobind Singh to liberate the oppressed people, the sword of the colonialists was used to enslave the other people and nations. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">The judicious use of force can help us to change the outdated old world order, which has outlived its usefulness and has become redundant and irrelevant. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">The only way peace and harmony can be kept in the world and prosperity maintained is by upholding principals of equality, fairness, justice, benevolence and showing respect for other peoples beliefs and values. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">We can only suppress others temporarily until they are strong enough to fight against the oppressor. On the other hand benevolence, compassion, universal concern and universal well-being are principles which can lead to a lasting peace and progress. This is the global perspective of Guru Nanak. What we should understand is that Guru Gobind Singh raised Kirpan not only to uphold the principles of Guru Nanak but also to give a practical shape to those principles. </span></p><p><span style="color: Navy"><em></em></span></p><p><span style="color: Navy"><em>Dr. Sawraj Singh is Chairman of Washington State Network for Human Rights, and Chairman of Central Washington Coalition for Social Justice.</em> </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong>source:</strong> <a href="http://www.indolink.com/printArticleS.php?id=022405023333" target="_blank">http://www.indolink.com/printArticleS.php?id=022405023333</a></span></p></blockquote><p></p>
[QUOTE="Archived_Member16, post: 152389, member: 884"] [COLOR="Navy"][IMG]http://4.bp.blogspot.com/_NLvo-HSuHwo/SAbZMVXOu2I/AAAAAAAAAa8/QCajyzBF9GM/s1600/guru.jpg[/IMG] [B][SIZE="5"]Kirpan(Sword) in Sikhism - A Symbol of Benevolence and Dignity[/SIZE][/B] by: Dr. Sawraj Singh, MD, FICS -------------------------------------------------------------------------------- Kirpan, which can be literally translated into sword, has a much deeper meaning in the Sikh religion. It consists of two words, Kirpa and Aan. The word Kirpa means benevolence and the word Aan means dignity. Therefore Kirpan is a symbol of benevolence and dignity. Guru Gobind Singh made Kirpan as an integral part of the 5 k’s. The Kesh, meaning hair symbolizes devotion, asceticism, and renunciation. The hair is associated with spirituality in many other religions. But Guru Gobind Singh made Kangha (comb) also one of the five k’s, which symbolizes order and organization as well as purity and cleanliness. Karha the iron bangle around the wrist is the symbol of universality. Kachara the underwear is the symbol of piousness and sexual purity. It is Kirpan, which imparts uniqueness to the Sikh religion. Guru Gobind Singh in the worship of Kirpanicalls it a symbol of justice, equality and struggle against oppression and discrimination and exploitation. The Guru Hails Kirpan as the liberator and sustainer of mankind and the destroyer of the oppressors and the exploiters. He also sees Kirpan as a symbol of bravery and knowledge because it can dispel cowardice and ignorance. He sees celestial beauty in the shining Kirpan. The Guru asks us to worship Kirpan as one of the aspects of God. As opposed to the Judeo Semitic concept of creation, which considers the creation as a separate act of God that created the universe in 6 days, from Monday to Saturday and then rested on Sunday, the Sikh religion sees the creation as an uninterrupted and constant act. The Sikh religion believes that the creation has 3 aspects symbolized by Barhama, Vishnu and Mahesh (Shiva). Barhama symbolizes creation, Vishnu symbols sustenance and Shiva symbolizes destruction. Destruction is an integral part of construction because without destroying the worn out old, room cannot be created for the emerging new. The outlook and attitude of the Sikh religion to Kirpan is fundamentally different than the others who generally view sword as a symbol of power and domination. The sword can generate and encourage arrogance. Arrogance always leads to ignorance.Kirpan constantly reminds the Sikhs of the power of the Almighty. Therefore Kirpan should promote humility. As arrogance and ignorance like each other’s company similarly humility and knowledge go together. It is very important in the contemporary world that we use our power as Kirpan and not as a sword. Whereas Kirpan was used by Guru Gobind Singh to liberate the oppressed people, the sword of the colonialists was used to enslave the other people and nations. The judicious use of force can help us to change the outdated old world order, which has outlived its usefulness and has become redundant and irrelevant. The only way peace and harmony can be kept in the world and prosperity maintained is by upholding principals of equality, fairness, justice, benevolence and showing respect for other peoples beliefs and values. We can only suppress others temporarily until they are strong enough to fight against the oppressor. On the other hand benevolence, compassion, universal concern and universal well-being are principles which can lead to a lasting peace and progress. This is the global perspective of Guru Nanak. What we should understand is that Guru Gobind Singh raised Kirpan not only to uphold the principles of Guru Nanak but also to give a practical shape to those principles. [I] Dr. Sawraj Singh is Chairman of Washington State Network for Human Rights, and Chairman of Central Washington Coalition for Social Justice.[/I] [B]source:[/B] [url]http://www.indolink.com/printArticleS.php?id=022405023333[/url][/COLOR] [/QUOTE]
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In 300 Years, Will A Sikh Wear A Kirpan Or A Lightsaber?
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