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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
Did Sant Jarnail Singh Bhindrawale Ji Ever Get The Respect He Deserved As Sikh Martyr
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<blockquote data-quote="dalsingh" data-source="post: 81574" data-attributes="member: 2883"><p><strong>Re: Sant Baba Jarnail Singh Ji Khalsa Bhindranwale- TRUE SAINT SOLDIER</strong></p><p></p><p></p><p></p><p></p><p>Brazilian Kaur </p><p></p><p>I understand what you're saying. Personally I have a feeling this is the result of the turmoil of 1700s. When people faced extinction in the earlier part of the century due to Moghul policies and invasions from Persia and Afghanistan. A stronger emphasis was then (I believe) placed on warriorship for obvious survival reasons. This relegated literacy or sophisticated study for the majority, who learnt to fight and memorise bani as second nature. Even if they couldn't give any in depth exposition of the scripture. But to be frank, Panjabi peasantry (who form the bulk of the Sikh population in India) have never really taken to education en masse even to this day (by this I mean studying for knowledge and not for career prospects). But I'm not complaining - The action they took ensured the culture survives to this day - so three cheers for them! Hooray.</p><p></p><p>These practices DO however serve a purpose. Buying a new house and having an akhand paath or Sukhmani sahib paath can help to foster a more positive atmosphere in the house, even if this is just a perception thing in the mind of the individual or family. What I don't agree with is the increasing habit of families to have akhand paaths on say their children's graduations or birthdays without really having an overall interest in Sikhism. But you have to factor the social aspect of such activities for people. For the older generation, most, if not all of their social lives outside of home took place in the Gurdwara.</p><p></p><p></p><p></p><p>I understand what your saying but like I said previously, they serve a good purpose. If you came from a foreign land to a hostile environment, it is the "rituals" or traditional practices that can help in times of crisis to give some semblance of normality or continuity to life. </p><p></p><p>I agree with your analysis of British multiculturalism. It is crazy. I think the indigenous are split between accepting other people and their ways and a growing group which detests foreign nonwhite things, especially those that are eastern. I often am really surprised at how people in America seem to more interest in Sikhi than the British, but this is generally an irreligious place. Having lived here nearly all my life I feel like these people are very confused about what they want and which direction to go. I personally still believe that many institutes here operate on pseudo imperialistic lines. The media is a blatant example of this, where non white Britons are frequently demonised and made to be objects of hate. I think academics refer to this as "othering."</p></blockquote><p></p>
[QUOTE="dalsingh, post: 81574, member: 2883"] [b]Re: Sant Baba Jarnail Singh Ji Khalsa Bhindranwale- TRUE SAINT SOLDIER[/b] Brazilian Kaur I understand what you're saying. Personally I have a feeling this is the result of the turmoil of 1700s. When people faced extinction in the earlier part of the century due to Moghul policies and invasions from Persia and Afghanistan. A stronger emphasis was then (I believe) placed on warriorship for obvious survival reasons. This relegated literacy or sophisticated study for the majority, who learnt to fight and memorise bani as second nature. Even if they couldn't give any in depth exposition of the scripture. But to be frank, Panjabi peasantry (who form the bulk of the Sikh population in India) have never really taken to education en masse even to this day (by this I mean studying for knowledge and not for career prospects). But I'm not complaining - The action they took ensured the culture survives to this day - so three cheers for them! Hooray. These practices DO however serve a purpose. Buying a new house and having an akhand paath or Sukhmani sahib paath can help to foster a more positive atmosphere in the house, even if this is just a perception thing in the mind of the individual or family. What I don't agree with is the increasing habit of families to have akhand paaths on say their children's graduations or birthdays without really having an overall interest in Sikhism. But you have to factor the social aspect of such activities for people. For the older generation, most, if not all of their social lives outside of home took place in the Gurdwara. I understand what your saying but like I said previously, they serve a good purpose. If you came from a foreign land to a hostile environment, it is the "rituals" or traditional practices that can help in times of crisis to give some semblance of normality or continuity to life. I agree with your analysis of British multiculturalism. It is crazy. I think the indigenous are split between accepting other people and their ways and a growing group which detests foreign nonwhite things, especially those that are eastern. I often am really surprised at how people in America seem to more interest in Sikhi than the British, but this is generally an irreligious place. Having lived here nearly all my life I feel like these people are very confused about what they want and which direction to go. I personally still believe that many institutes here operate on pseudo imperialistic lines. The media is a blatant example of this, where non white Britons are frequently demonised and made to be objects of hate. I think academics refer to this as "othering." [/QUOTE]
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Hard Talk
Did Sant Jarnail Singh Bhindrawale Ji Ever Get The Respect He Deserved As Sikh Martyr
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