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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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Madness Of Belief In Caste: Jaat-paat
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<blockquote data-quote="badmash" data-source="post: 51309" data-attributes="member: 4445"><p>You are talking about something that will take many generations to resolve.</p><p>The 'caste' system in sikhism is two or three pronged.</p><p></p><p>Firstly, there is the major divide. Rural versus the non landed, money based or craft based castes. These are not religious but both ethnic and economic castes. To some component they are also racial. There is no doubt if you go among punjab and but merely look, that certain people are taller, or fairer, or more strongly built. While some of it is genetic randomness, some of it is indeed bases on ones group of heritage. There is a reason that many of the old Sikh regiments were Jut, that goes beyond their lack of occupation and stubborn nature. Jats/Jats have clan and surnames that have no meaning in the indian linguistic structure, and are indeed likely old tribal derivatives. Those tribes are probably not indian in origin, although the amalgamation of the Juts has been happening a very long time. </p><p></p><p>Secondly, there is the issue of the view of one caste upon another. The banya, or khatri, or lala, has often made his living off of business dealings with the Juts. This has always led to an ambivalent economic relationship. It also has led to certain generalizations of behavior which I think still ring true today. While no one should be judged on base of caste origin, it is always fascinating how most everyone used to and many still do give it a place in social interactions. </p><p></p><p>Thirdly, there is the age old racial divide between Dravidians and the invaders from the north. This has led to so many caste issues over the centuries. Certainly, the Indian preoccupation with fair complexions did not start with British rule. And while Sikhism no where justifies discrimination on the basis of this nasty complexion business, there is no doubt that culturally, those from the Punjab have looked down upon the people of the "untouchable", "dalit" or "lower" castes. This does not mean they believe they have a divine or genetic right to superiority. It means they are following a paradigm deeply ingrained in the psyche of the people, language and culture. Every generation brings changes and easing of these modes of the behavior. I do however think it wrong to judge too harshly. All things take time to change, and indeed, does not the charm of variation lie in the difference?</p><p></p><p>People also forget that among the strenghts of the certain castes, there has been and are certain qualities of advantage of the Sikhs. In older times, the peasant armies were mostly comprised of Juts, and their toughness and simplicity were a major factor in the military successes of the Sikhs. In my humble opinion, without the "bhappa"/urban classes, much of Sikh tradition and learning would have been lost without the more urbane sophistication and education of these classes of people traditionally. You can have whatever viewpoint you like, it is no doubt a complex equation. :ice:</p></blockquote><p></p>
[QUOTE="badmash, post: 51309, member: 4445"] You are talking about something that will take many generations to resolve. The 'caste' system in sikhism is two or three pronged. Firstly, there is the major divide. Rural versus the non landed, money based or craft based castes. These are not religious but both ethnic and economic castes. To some component they are also racial. There is no doubt if you go among punjab and but merely look, that certain people are taller, or fairer, or more strongly built. While some of it is genetic randomness, some of it is indeed bases on ones group of heritage. There is a reason that many of the old Sikh regiments were Jut, that goes beyond their lack of occupation and stubborn nature. Jats/Jats have clan and surnames that have no meaning in the indian linguistic structure, and are indeed likely old tribal derivatives. Those tribes are probably not indian in origin, although the amalgamation of the Juts has been happening a very long time. Secondly, there is the issue of the view of one caste upon another. The banya, or khatri, or lala, has often made his living off of business dealings with the Juts. This has always led to an ambivalent economic relationship. It also has led to certain generalizations of behavior which I think still ring true today. While no one should be judged on base of caste origin, it is always fascinating how most everyone used to and many still do give it a place in social interactions. Thirdly, there is the age old racial divide between Dravidians and the invaders from the north. This has led to so many caste issues over the centuries. Certainly, the Indian preoccupation with fair complexions did not start with British rule. And while Sikhism no where justifies discrimination on the basis of this nasty complexion business, there is no doubt that culturally, those from the Punjab have looked down upon the people of the "untouchable", "dalit" or "lower" castes. This does not mean they believe they have a divine or genetic right to superiority. It means they are following a paradigm deeply ingrained in the psyche of the people, language and culture. Every generation brings changes and easing of these modes of the behavior. I do however think it wrong to judge too harshly. All things take time to change, and indeed, does not the charm of variation lie in the difference? People also forget that among the strenghts of the certain castes, there has been and are certain qualities of advantage of the Sikhs. In older times, the peasant armies were mostly comprised of Juts, and their toughness and simplicity were a major factor in the military successes of the Sikhs. In my humble opinion, without the "bhappa"/urban classes, much of Sikh tradition and learning would have been lost without the more urbane sophistication and education of these classes of people traditionally. You can have whatever viewpoint you like, it is no doubt a complex equation. :ice: [/QUOTE]
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