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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="Admin" data-source="post: 108447" data-attributes="member: 1"><p><strong>Ravidassi and Sikhs: A history of conflict</strong></p><p> By Derek Quizon</p><p></p><p></p><p>The May 2009 murder of Ravidassi leader Guru Sant Sri Ramanand by Sikh extremists sparked the latest Sikh-Ravidassi conflict and threw the Ravidassi community into an identity crisis it may never recover from, according to anti-caste activists. Though the Ravidassi have historically considered themselves a sect of the Sikh religion, years of being excluded from worshipping at Sikh temples has left many members questioning whether they truly belong to the Sikh faith.</p><p></p><p> </p><p> “We’ve never been part of the Sikh community,” said Piraph Bali, president of the London branch of Guru Ravidas Sabha UK, a Ravidassi support community. “We are Ravidassi.”</p><p> Orthodox Sikhs are quick to corroborate Bali’s view of the Ravidassi faith as a separate entity from Sikhism. “The Ravidassi community is not a Sikh community,” said Sukhpreet Singh, a practicing Sikh and lecturer at Bournemouth University. “The Ravidassi community is a Hindu community that also follows the [Sikh holy scriptures].”</p><p> History — and some members of the Ravidassi community — say otherwise.</p><p></p><p></p><p> The Ravidassi faith has its roots in Sikhism, a monotheistic faith founded in the 15th century by Guru Nanak. He envisioned a society without the religious or caste differences that had divided India for thousands of years. The ten holy gurus who came after Nanak compiled the Sikh scriptures, known collectively as the Guru Granth Sahib. When the scriptures were completed in the 18th century, Guru Gobind Singh declared that there would be no more living gurus. Instead, the holy scriptures would serve as the final authority for Sikhs on matters of morality.</p><p></p><p></p><p> This is where the Ravidassi and Sikhs disagree. Among the teachers and prophets featured in the Guru Granth Sahib was a 15th-century, low-caste shoemaker named Bhagat Ravidas, who spoke out against caste divisions. Ravidassi, made up mostly of people from the low-ranking Chamar caste, have elevated Ravidas to the status of chief guru. Sikhs follow Ravidas’ teachings, but they don’t consider him one of their ten holy gurus. </p><p></p><p></p><p> Because Ravidas’ teachings are featured in the Guru Granth Sahib, members of the Ravidassi community also use it as their scriptures. Sikhs, who consider the scriptures sacred, take offense to this, as they don’t consider Ravidassi to be true Sikhs. They also object to the Ravidassi principle of a living guru, as Sikhs believe the holy scriptures are the final authority in religious and spiritual matters. </p><p></p><p></p><p> Caste divisions come into play as well because most Ravidassi are of a lower caste than Sikhs. Despite the fact that the Sikh faith doesn’t officially believe in a caste system, proponents of both sides say there are still divisions. Singh said orthodox Sikhs are more accepting of lower castes, but they draw the line when it comes to marriage. “That’s when Sikhs get hoity-toity,” he said.</p><p></p><p></p><p> Members of the Ravidassi faith and the human rights lobby Castewatch UK claim that caste still plays a significant role in the Sikh community. “Many holy people have come, and they have tried to rule out the caste system from society,” said Castewatch General Secretary Davinder Prasad. “[But] caste is in the DNA of Indian culture.” </p><p> Jas Singh, a practicing Ravidassi who considers himself Sikh, said members of the Sikh community choose to associate mainly with people from the same caste. “Everyone is aware of everyone else’s caste,” Singh said. “[It determines] who people socialize with and who they marry.” </p><p></p><p></p><p> Whatever the reason for the conflict, it has caused the Ravidassi community to question whether it even has a place in the Sikh community. Ravidassi have historically considered themselves Sikh, but years of rejection have left them bitter. Sources within the Ravidassi community gave conflicting answers as to whether they are Sikhs.</p><p></p><p></p><p> “Some of us recognize ourselves as Sikh people, and some of us recognize ourselves as Hindus, so we’re a bit confused,” said Asha Chumber, a London accountant and practicing Ravidassi. “But the rest of the Sikh community doesn’t accept us. They don’t think we’re proper Sikhs.” </p><p></p><p></p><p> Prasad said the murder of Guru Ramanand has forced many in the Ravidassi community to question whether there is a place for them in the Sikh community. Because Sikhs and Ravidassi share the same holy scriptures and many of the same religious tenets, many Ravidassi considered themselves Sikh, he said, until the latest round of violent confrontations. </p><p></p><p></p><p> “Before this happened, they were all proud to call themselves Sikhs,” Prasad said. “But suddenly this incident has brought them to a crossroads.”</p></blockquote><p></p>
[QUOTE="Admin, post: 108447, member: 1"] [B]Ravidassi and Sikhs: A history of conflict[/B] By Derek Quizon The May 2009 murder of Ravidassi leader Guru Sant Sri Ramanand by Sikh extremists sparked the latest Sikh-Ravidassi conflict and threw the Ravidassi community into an identity crisis it may never recover from, according to anti-caste activists. Though the Ravidassi have historically considered themselves a sect of the Sikh religion, years of being excluded from worshipping at Sikh temples has left many members questioning whether they truly belong to the Sikh faith. “We’ve never been part of the Sikh community,” said Piraph Bali, president of the London branch of Guru Ravidas Sabha UK, a Ravidassi support community. “We are Ravidassi.” Orthodox Sikhs are quick to corroborate Bali’s view of the Ravidassi faith as a separate entity from Sikhism. “The Ravidassi community is not a Sikh community,” said Sukhpreet Singh, a practicing Sikh and lecturer at Bournemouth University. “The Ravidassi community is a Hindu community that also follows the [Sikh holy scriptures].” History — and some members of the Ravidassi community — say otherwise. The Ravidassi faith has its roots in Sikhism, a monotheistic faith founded in the 15th century by Guru Nanak. He envisioned a society without the religious or caste differences that had divided India for thousands of years. The ten holy gurus who came after Nanak compiled the Sikh scriptures, known collectively as the Guru Granth Sahib. When the scriptures were completed in the 18th century, Guru Gobind Singh declared that there would be no more living gurus. Instead, the holy scriptures would serve as the final authority for Sikhs on matters of morality. This is where the Ravidassi and Sikhs disagree. Among the teachers and prophets featured in the Guru Granth Sahib was a 15th-century, low-caste shoemaker named Bhagat Ravidas, who spoke out against caste divisions. Ravidassi, made up mostly of people from the low-ranking Chamar caste, have elevated Ravidas to the status of chief guru. Sikhs follow Ravidas’ teachings, but they don’t consider him one of their ten holy gurus. Because Ravidas’ teachings are featured in the Guru Granth Sahib, members of the Ravidassi community also use it as their scriptures. Sikhs, who consider the scriptures sacred, take offense to this, as they don’t consider Ravidassi to be true Sikhs. They also object to the Ravidassi principle of a living guru, as Sikhs believe the holy scriptures are the final authority in religious and spiritual matters. Caste divisions come into play as well because most Ravidassi are of a lower caste than Sikhs. Despite the fact that the Sikh faith doesn’t officially believe in a caste system, proponents of both sides say there are still divisions. Singh said orthodox Sikhs are more accepting of lower castes, but they draw the line when it comes to marriage. “That’s when Sikhs get hoity-toity,” he said. Members of the Ravidassi faith and the human rights lobby Castewatch UK claim that caste still plays a significant role in the Sikh community. “Many holy people have come, and they have tried to rule out the caste system from society,” said Castewatch General Secretary Davinder Prasad. “[But] caste is in the DNA of Indian culture.” Jas Singh, a practicing Ravidassi who considers himself Sikh, said members of the Sikh community choose to associate mainly with people from the same caste. “Everyone is aware of everyone else’s caste,” Singh said. “[It determines] who people socialize with and who they marry.” Whatever the reason for the conflict, it has caused the Ravidassi community to question whether it even has a place in the Sikh community. Ravidassi have historically considered themselves Sikh, but years of rejection have left them bitter. Sources within the Ravidassi community gave conflicting answers as to whether they are Sikhs. “Some of us recognize ourselves as Sikh people, and some of us recognize ourselves as Hindus, so we’re a bit confused,” said Asha Chumber, a London accountant and practicing Ravidassi. “But the rest of the Sikh community doesn’t accept us. They don’t think we’re proper Sikhs.” Prasad said the murder of Guru Ramanand has forced many in the Ravidassi community to question whether there is a place for them in the Sikh community. Because Sikhs and Ravidassi share the same holy scriptures and many of the same religious tenets, many Ravidassi considered themselves Sikh, he said, until the latest round of violent confrontations. “Before this happened, they were all proud to call themselves Sikhs,” Prasad said. “But suddenly this incident has brought them to a crossroads.” [/QUOTE]
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