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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="findingmyway" data-source="post: 180220" data-attributes="member: 12855"><p>Sunnygill ji, I feel like we are covering the same ground again and again! Have you read all the posts including the links posted by spnadmin ji early in the thread to help you interpret other points of view? Have you looked at the Gurbani tuks referred to yourself? The bias your brother shows seems to be cultural. It might be worth questionning him further about his reasons why. I have looked at the website you posted and my comments are below:</p><p></p><p>The primary argument used by the website is the lust argument. This has been covered in detail several times on SPN. The shabads relating to lust often use heterosexual imagery but are interpreted for all homosexuals. I feel this is double standards and has strong cultural bias. Sex outside of marital relations is forbidden. This is why gay marriage is so important.</p><p></p><p>The metaphors used in Gurbani represent a man and a woman as that is what most people can identify with. Gurbani was always written using examples that could speak to average Jo. It doesn't necessarily make this union holy. All humans are equated to the wife regardless of gender and sexual orientation. </p><p></p><p>How the website equates gay marriage to polygamy and sexual abuse I have no idea! The whole purpose of marriage is to reduce immorality so I'm confused.</p><p></p><p>I won't talk about modern day family environments but will refer to history. What would happen if the husband died or left when children were young? In that case the environment discussed above is no longer possible yet children could still be raised successfully. The woman would have 2 options-to remarry and risk the stepfather mistreating the children or form a support network with other women and raise the children without a male. Having a father figure who wasn't part of the family was not an option due to cultural taboos. The same is true of the reverse. Therefore, it is perfectly possible to raise a family without a mother of father and having people of the other gender on the fringes of family life. Therefore, this argument does not hold either and is strongly skewed by culture.</p><p></p><p>Sex outside matrimony is prohibited which is why gay marriage is so important. Sexual relations serve a bigger purpose than procreation in several species, including humans. There is a mountain of psychology research on this subject. Gurbani only talks about lust. It is upto each couple to decide what part of their marriage is lust and what is normal bonding. This applies whether heterosexual or homosexual.</p><p></p><p>With any argument presented, question how much is culture and how much of the attitude is related to Gurbani.</p><p></p><p>I think the most productive way to move forward would be to post shabads you think are related to the topic in hand and your interpretation. Asking opinions will only inform you of people's bias. To understand the Sikhi viewpoint you must refer back to Sri Guru Granth Sahib Ji.</p></blockquote><p></p>
[QUOTE="findingmyway, post: 180220, member: 12855"] Sunnygill ji, I feel like we are covering the same ground again and again! Have you read all the posts including the links posted by spnadmin ji early in the thread to help you interpret other points of view? Have you looked at the Gurbani tuks referred to yourself? The bias your brother shows seems to be cultural. It might be worth questionning him further about his reasons why. I have looked at the website you posted and my comments are below: The primary argument used by the website is the lust argument. This has been covered in detail several times on SPN. The shabads relating to lust often use heterosexual imagery but are interpreted for all homosexuals. I feel this is double standards and has strong cultural bias. Sex outside of marital relations is forbidden. This is why gay marriage is so important. The metaphors used in Gurbani represent a man and a woman as that is what most people can identify with. Gurbani was always written using examples that could speak to average Jo. It doesn't necessarily make this union holy. All humans are equated to the wife regardless of gender and sexual orientation. How the website equates gay marriage to polygamy and sexual abuse I have no idea! The whole purpose of marriage is to reduce immorality so I'm confused. I won't talk about modern day family environments but will refer to history. What would happen if the husband died or left when children were young? In that case the environment discussed above is no longer possible yet children could still be raised successfully. The woman would have 2 options-to remarry and risk the stepfather mistreating the children or form a support network with other women and raise the children without a male. Having a father figure who wasn't part of the family was not an option due to cultural taboos. The same is true of the reverse. Therefore, it is perfectly possible to raise a family without a mother of father and having people of the other gender on the fringes of family life. Therefore, this argument does not hold either and is strongly skewed by culture. Sex outside matrimony is prohibited which is why gay marriage is so important. Sexual relations serve a bigger purpose than procreation in several species, including humans. There is a mountain of psychology research on this subject. Gurbani only talks about lust. It is upto each couple to decide what part of their marriage is lust and what is normal bonding. This applies whether heterosexual or homosexual. With any argument presented, question how much is culture and how much of the attitude is related to Gurbani. I think the most productive way to move forward would be to post shabads you think are related to the topic in hand and your interpretation. Asking opinions will only inform you of people's bias. To understand the Sikhi viewpoint you must refer back to Sri Guru Granth Sahib Ji. [/QUOTE]
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