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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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Sikh Sikhi Sikhism
Let Sikh Pupils Wear Ceremonial Daggers, Judge Says
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<blockquote data-quote="spnadmin" data-source="post: 120284" data-attributes="member: 35"><p>Ghostface Killah ji</p><p></p><p>I have to admit I am a little baffled by the latter part of your response, though I agree with the first. Will try to weave the reactions of Lee ji and Randip Singh ji together with yours.</p><p></p><p>The matter of the right to " carry a kirpan" is not quite the same thing as "the right to bear arms." How to explain? </p><p></p><p>When one dons a kirpan one is not gearing up for battle with potential muggers or murderers; nor is one necessarily on the hunt for evil-doers in the streets of town. As far as I know Sikhs are not stockpiling kirpan according to a doomsday scenario. Therefore society has no compelling reason to suspect that harm will be done if anyone, including young children, carry the kirpan. There is as far as I know very little reported evidence that anyone, including children, have used the kirpan as a weapon.</p><p></p><p>So, what is the legal principle that would guide a court to "restrain" a religious practice because "it might lead to violence and injury?"</p><p></p><p>English law -- which is the inspiration for US and Canadian law -- gives individuals credit for having sufficient intelligence to make decisions about how to live their lives without undue interference from the government (Magna Carta). Conversely, the Napoleonic Code which guides much of Europe and some parts of Africa and the Middle East makes a different assumption: People need to be protected from themselves and their own stupidity. Which theory of rights do your prefer?</p><p></p><p>In the Anglo-American framework -- when it can be shown that there is a "compelling reason" to limit a freedom in some way, then that is accomplished through due process and courts of law. In the Napoleonic framework freedoms are granted, and thus freedoms can be taken away, and the reasons can be manifold and even contradictory. But they are typically based on the need to protect the public being a greater concern than the need to protect a freedom. When government gives, government can take away. Consider the mischief that comes from that according to the rule of political whims and electoral politics instead of rule of law. </p><p></p><p>I do not have any problem with an individual deciding to limit his inalienable personal freedoms by removing his kara, his kirpan, his kanga (though things could get sloppy), his kesh, or his kechera (one does have to bathe) according to his/her own judgment. I do have a problem when the government decides I am not clever enough to figure things out on my own. </p><p></p><p>As for children -- children learn by example, not by denying them the opportunities to weigh and judge and reason (of course with adult teaching and guidance).</p><p></p><p>Enjoyable!</p></blockquote><p></p>
[QUOTE="spnadmin, post: 120284, member: 35"] Ghostface Killah ji I have to admit I am a little baffled by the latter part of your response, though I agree with the first. Will try to weave the reactions of Lee ji and Randip Singh ji together with yours. The matter of the right to " carry a kirpan" is not quite the same thing as "the right to bear arms." How to explain? When one dons a kirpan one is not gearing up for battle with potential muggers or murderers; nor is one necessarily on the hunt for evil-doers in the streets of town. As far as I know Sikhs are not stockpiling kirpan according to a doomsday scenario. Therefore society has no compelling reason to suspect that harm will be done if anyone, including young children, carry the kirpan. There is as far as I know very little reported evidence that anyone, including children, have used the kirpan as a weapon. So, what is the legal principle that would guide a court to "restrain" a religious practice because "it might lead to violence and injury?" English law -- which is the inspiration for US and Canadian law -- gives individuals credit for having sufficient intelligence to make decisions about how to live their lives without undue interference from the government (Magna Carta). Conversely, the Napoleonic Code which guides much of Europe and some parts of Africa and the Middle East makes a different assumption: People need to be protected from themselves and their own stupidity. Which theory of rights do your prefer? In the Anglo-American framework -- when it can be shown that there is a "compelling reason" to limit a freedom in some way, then that is accomplished through due process and courts of law. In the Napoleonic framework freedoms are granted, and thus freedoms can be taken away, and the reasons can be manifold and even contradictory. But they are typically based on the need to protect the public being a greater concern than the need to protect a freedom. When government gives, government can take away. Consider the mischief that comes from that according to the rule of political whims and electoral politics instead of rule of law. I do not have any problem with an individual deciding to limit his inalienable personal freedoms by removing his kara, his kirpan, his kanga (though things could get sloppy), his kesh, or his kechera (one does have to bathe) according to his/her own judgment. I do have a problem when the government decides I am not clever enough to figure things out on my own. As for children -- children learn by example, not by denying them the opportunities to weigh and judge and reason (of course with adult teaching and guidance). Enjoyable! [/QUOTE]
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Let Sikh Pupils Wear Ceremonial Daggers, Judge Says
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