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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="skeptik" data-source="post: 46217" data-attributes="member: 3353"><p>dalsingh, please tell me what are these big differences we have with conservatives?</p><p></p><p> Dimitri, I do not deny any of the examples you have given. But these examples simply show that the Gurus did not want to unjustly discriminate against women. They believed in non-discrimination, which means you do not discriminate without good reason. But cant you see that non-discrimination is not the same thing as equality? You can be happy that your daughter is well educated and learned, that she can have a career and that she has the freedom to have a large say in who she marries, for example, but she is not equal to you: as a father you have authority over her, she cannot order you to do something, but the father can, although you'd expect the father only to do this justly and within good reason. If you disagree with this morally, then notice that you also disagree morally with your Guru having authority over you, and this is not acceptable to Sikhi, for in Sikhi the Sikh is at the complete authority of his Guru. </p><p> I agree that Sikh gurus did not restrict women and that sikh philosophy does not restrict women. I agree that women are not held back in sikhi. This though, does not mean that women <em>are</em> equal to men. This does not mean that sikh men <em>should</em> be equal to women. This also does not mean that sikh men <em>should not </em>be equal to women. Sikhi doesnt say either of these. So because it doesnt say either of those, doesnt mean one of them must be true. For it could be that neither of them are true, and indeed this is how it is in sikhi. </p><p></p><p>An example. Suppose you have an election and there are two very different candidates to choose from. You can vote for candidate A, candidate B, or neither candidate. Sikhi chooses neither. By voting neither, if I were to say, "oh because sikhi did not vote for candidate A, it means sikhi must support candidate B", then I would be wrong. Similarly, if I were to say, "oh because sikhi did not vote for candidate B, it must mean that sikhi supports candidate A", is just as wrong. This is the same situation with Sikhi. Sikhi votes neither, because it did not vote for either candidate.</p><p></p><p>The fact is, Sikhi sometimes is against inequality: It is against inequality when there is evil being commited. A man who beats his wife. A lord who tortures his workers. A king who tyrannises his subjects. These situations all involved inequality, but its not inequality in general which is the problem for sikhi: the problem is the abuse of the specific inequality. It is the injust exploitation of inequality that Sikhi has a problem with, but this does not mean it wishes for equality. </p><p></p><p>Non-discrimination, and specifically, non-injust-discrimination is what Sikhi has selected. It has selected this as a vote instead of neither a)equality in general, and b)inequality in general.</p></blockquote><p></p>
[QUOTE="skeptik, post: 46217, member: 3353"] dalsingh, please tell me what are these big differences we have with conservatives? Dimitri, I do not deny any of the examples you have given. But these examples simply show that the Gurus did not want to unjustly discriminate against women. They believed in non-discrimination, which means you do not discriminate without good reason. But cant you see that non-discrimination is not the same thing as equality? You can be happy that your daughter is well educated and learned, that she can have a career and that she has the freedom to have a large say in who she marries, for example, but she is not equal to you: as a father you have authority over her, she cannot order you to do something, but the father can, although you'd expect the father only to do this justly and within good reason. If you disagree with this morally, then notice that you also disagree morally with your Guru having authority over you, and this is not acceptable to Sikhi, for in Sikhi the Sikh is at the complete authority of his Guru. I agree that Sikh gurus did not restrict women and that sikh philosophy does not restrict women. I agree that women are not held back in sikhi. This though, does not mean that women [I]are[/I] equal to men. This does not mean that sikh men [I]should[/I] be equal to women. This also does not mean that sikh men [I]should not [/I]be equal to women. Sikhi doesnt say either of these. So because it doesnt say either of those, doesnt mean one of them must be true. For it could be that neither of them are true, and indeed this is how it is in sikhi. An example. Suppose you have an election and there are two very different candidates to choose from. You can vote for candidate A, candidate B, or neither candidate. Sikhi chooses neither. By voting neither, if I were to say, "oh because sikhi did not vote for candidate A, it means sikhi must support candidate B", then I would be wrong. Similarly, if I were to say, "oh because sikhi did not vote for candidate B, it must mean that sikhi supports candidate A", is just as wrong. This is the same situation with Sikhi. Sikhi votes neither, because it did not vote for either candidate. The fact is, Sikhi sometimes is against inequality: It is against inequality when there is evil being commited. A man who beats his wife. A lord who tortures his workers. A king who tyrannises his subjects. These situations all involved inequality, but its not inequality in general which is the problem for sikhi: the problem is the abuse of the specific inequality. It is the injust exploitation of inequality that Sikhi has a problem with, but this does not mean it wishes for equality. Non-discrimination, and specifically, non-injust-discrimination is what Sikhi has selected. It has selected this as a vote instead of neither a)equality in general, and b)inequality in general. [/QUOTE]
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