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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="spnadmin" data-source="post: 180082" data-attributes="member: 35"><p>sunnygill19 ji You assume too much! <img src="/images/smilies/sikhsmileys/winkingkaur.gif" class="smilie" loading="lazy" alt=":winkingkaur:" title="Winkingkaur :winkingkaur:" data-shortname=":winkingkaur:" /> Do I really know what "accept" means in practical terms? Let me at least try to explain. Eastern civilizations are much older than those in the west. Common sense suggests that <em>eastern cultures have had a longer time to come to terms with the fact that the mainstream may not like behaviors... that are not going to go away.</em> So, over time traditional societies find practical solutions. Social arrangements that promote survival.</p><p></p><p> The pragmatism of the east remains difficult for many westerners to grasp. I am not restricting my opinion here to Punjab. Let's take a look at some other ways in which homosexuality is culturally managed. For one thing, homosexual relationships among young men are <em>no more inevitable</em> statistically in the east versus west. The difference lies how everyone reacts. A gay man may be viewed as "going through a stage" or maybe as having an unfortunate preference. But either way he is married off and does his duty of fathering children. He might still have men on the side. The important thing is that the male not be flagrant (we call that staying in the closet), and fulfill his role as someone who begets children to further the family's survival. </p><p></p><p>Why is this arrangement practical and satisfactory? Family in traditional societies is that great embrace which makes it possible for individuals to survive, especially under economically harsh conditions. Could it be the family trumps the individual? Or that as long as the individual honors his obligations, the family is willing to allow some individual aberration in silence? I call that practical because needs all around are met and the costs of making scenes and threats of banishment are kept to a minimum. The family prevails. The individual survives.</p><p></p><p>Likewise earlier I mentioned examples of managing social roles. In traditional societies social roles sum up to individual identities. With roles come corresponding obligations, and these can be rigidly defined. An advantage is that everyone knows what he/she is supposed to do. Having a role to play is fulfilling; having no role is to be invisible. It is an efficient way of living life. The practicality here lies in the ability of local cultures to keep "anti-social" behavior within limits by creating a role for homosexuals. The need to be a "rebel" is strongly reduced if one has a role to play. Then one can find a place, even a small place, and still remain part of familiar surroundings. </p><p></p><p>None of what I am saying makes sense if one believes that any individual can be whatever he wants to be, and do whatever he wants to do, and should be supported by society in the doing. It only makes sense when the inter-dependence between individual and family, family and village, village and pind is essential for individual and cultural survival. My own cultural background overlaps a bit with the way of life in a traditional world, and helps me understand how this works. And all I am saying is that the worlds of the east have had much more experience figuring these things out. There is much less of a fuss. </p><p></p><p>When the matter of gay marriage comes to the fore, there is more of a fuss. A great big fuss! Why? Because things that have worked for centuries don't apply, and the call for new solutions threatens tried and true traditions. Traditional worlds are disappearing. Expect more fuss.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 180082, member: 35"] sunnygill19 ji You assume too much! :winkingkaur: Do I really know what "accept" means in practical terms? Let me at least try to explain. Eastern civilizations are much older than those in the west. Common sense suggests that [I]eastern cultures have had a longer time to come to terms with the fact that the mainstream may not like behaviors... that are not going to go away.[/I] So, over time traditional societies find practical solutions. Social arrangements that promote survival. The pragmatism of the east remains difficult for many westerners to grasp. I am not restricting my opinion here to Punjab. Let's take a look at some other ways in which homosexuality is culturally managed. For one thing, homosexual relationships among young men are [I]no more inevitable[/I] statistically in the east versus west. The difference lies how everyone reacts. A gay man may be viewed as "going through a stage" or maybe as having an unfortunate preference. But either way he is married off and does his duty of fathering children. He might still have men on the side. The important thing is that the male not be flagrant (we call that staying in the closet), and fulfill his role as someone who begets children to further the family's survival. Why is this arrangement practical and satisfactory? Family in traditional societies is that great embrace which makes it possible for individuals to survive, especially under economically harsh conditions. Could it be the family trumps the individual? Or that as long as the individual honors his obligations, the family is willing to allow some individual aberration in silence? I call that practical because needs all around are met and the costs of making scenes and threats of banishment are kept to a minimum. The family prevails. The individual survives. Likewise earlier I mentioned examples of managing social roles. In traditional societies social roles sum up to individual identities. With roles come corresponding obligations, and these can be rigidly defined. An advantage is that everyone knows what he/she is supposed to do. Having a role to play is fulfilling; having no role is to be invisible. It is an efficient way of living life. The practicality here lies in the ability of local cultures to keep "anti-social" behavior within limits by creating a role for homosexuals. The need to be a "rebel" is strongly reduced if one has a role to play. Then one can find a place, even a small place, and still remain part of familiar surroundings. None of what I am saying makes sense if one believes that any individual can be whatever he wants to be, and do whatever he wants to do, and should be supported by society in the doing. It only makes sense when the inter-dependence between individual and family, family and village, village and pind is essential for individual and cultural survival. My own cultural background overlaps a bit with the way of life in a traditional world, and helps me understand how this works. And all I am saying is that the worlds of the east have had much more experience figuring these things out. There is much less of a fuss. When the matter of gay marriage comes to the fore, there is more of a fuss. A great big fuss! Why? Because things that have worked for centuries don't apply, and the call for new solutions threatens tried and true traditions. Traditional worlds are disappearing. Expect more fuss. [/QUOTE]
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