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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
Punjab, Punjabi, Punjabiyat
Punjab Terrorism: Truth Still Uncovered
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<blockquote data-quote="Admin" data-source="post: 118449" data-attributes="member: 1"><p>A potentially fruitful area of enquiry would have been to probe further the aspect of Punjabi Hindu presence amongst the Sikh militants which Puri et al. rightly call 'interesting' but do not follow up. This is an aspect of Punjab militancy which remains hugely understudied. There is some interesting information on Roshan Lal Bairagi, the first known Punjabi Hindu turned Sikh 'terrorist', provided by the left-wing magazine Link: "Bairagis are a Hindu Brahmin sect. This particular Hindu sect has closest links with Sikhism. They are generally poor. Some villages in Amritsar district have one or more Bairagi families each. Traditionally, they earn their living by doing daily labour occasionally, begging and performing religious ceremonies, including in Sikh families."2 Some of the other Punjabi Hindus whose names were reported in the media for having joined the ranks of Sikh terrorists were Pardeep Kumar (Sher Singh Sher after baptism), Rakesh Kumar (new Sikh name Ranjit Singh Pappu, killed 1992), Balwant Rai (Gurdit Singh Gullu killed 1992), Ashok Kumar Billa, Ramesh Lal (Kabul Singh), Vikas Pandit </p><p>(killed), Vishnu Dutt (killed) and his brother Prem Kumar (Panthjit Singh), Sarwan Kumar (Palwinder Singh, killed) and his brother Ashok Kumar (Sukhwinder Singh, killed), K C Sharma (killed), Sushil Kumar (killed), Sham Sunder Shastri (Ranjit Singh Bittu, killed 1992), Bhai Des Raj Desa Salem Tabri (killed 1992), T{censored}m Raj ('escaped' police custody 1992) and Ram Sarup Pandit (Surjit Singh killed 1992).</p><p> </p><p>It is difficult to say much regarding some Punjabi Hindus' turn towards Sikh militancy on the basis of the limited information available of these individuals. Had the authors done in-depth case studies of the two Punjabi Hindus in their sample, that might have yielded some refreshing information on the question of Punjabi Hindu participation in the Sikh militant movement. If we place this aspect into the larger context of Hindu-Sikh relations in Punjab, we can move closer to solving this apparent paradox. An overwhelming majority of members of the Punjabi Hindu community have genuine and deep reverence for the Sikh Gurus and the gurdwaras, especially the Golden Temple. Similarly it will be difficult to find a Sikh who does not have deep religious respect for the Hindu Gods and the temples. Despite differences in some religious practices/beliefs, the Punjabi Hindus and the Sikhs share a common universe of feelings. They understand and empathise with each others' collective 'structure of sentiments' (to borrow Raymond Williams' term Shared Sorrows Though the media did not adequately report it, a large number of Punjabi Hindus were as emotionally injured at the destruction caused by the army action at the Golden Temple as were the Sikhs. It is not unreasonable to argue that many young Punjabi Hindus, especially in the rural areas where they are more imbued with the Sikh ethos than the urban Hindus, shared their Sikh friends' sense of anger and revenge against the 'Delhi Durbar' for the destruction of the Akal Takhat and other acts of sacrilege. To the Punjabi youth, the Sikh militants' actions of armed attacks at targets belonging to the 'Delhi Durbar' seemed an act of retrieval of self-dignity against the humiliation inflicted by 'Indira's Delhi'. The act of some Punjabi Hindus joining the ranks of Sikh militants was an act of identifying with the Sikh militants' bravery and courage - the values admired and emulated by Punjabi youth</p><p></p><p>[ATTACH]1357[/ATTACH]</p><p></p><p><a href="http://www.jstor.org/pss/4411200" target="_blank">JSTOR: An Error Occurred Setting Your User Cookie</a></p></blockquote><p></p>
[QUOTE="Admin, post: 118449, member: 1"] A potentially fruitful area of enquiry would have been to probe further the aspect of Punjabi Hindu presence amongst the Sikh militants which Puri et al. rightly call 'interesting' but do not follow up. This is an aspect of Punjab militancy which remains hugely understudied. There is some interesting information on Roshan Lal Bairagi, the first known Punjabi Hindu turned Sikh 'terrorist', provided by the left-wing magazine Link: "Bairagis are a Hindu Brahmin sect. This particular Hindu sect has closest links with Sikhism. They are generally poor. Some villages in Amritsar district have one or more Bairagi families each. Traditionally, they earn their living by doing daily labour occasionally, begging and performing religious ceremonies, including in Sikh families."2 Some of the other Punjabi Hindus whose names were reported in the media for having joined the ranks of Sikh terrorists were Pardeep Kumar (Sher Singh Sher after baptism), Rakesh Kumar (new Sikh name Ranjit Singh Pappu, killed 1992), Balwant Rai (Gurdit Singh Gullu killed 1992), Ashok Kumar Billa, Ramesh Lal (Kabul Singh), Vikas Pandit (killed), Vishnu Dutt (killed) and his brother Prem Kumar (Panthjit Singh), Sarwan Kumar (Palwinder Singh, killed) and his brother Ashok Kumar (Sukhwinder Singh, killed), K C Sharma (killed), Sushil Kumar (killed), Sham Sunder Shastri (Ranjit Singh Bittu, killed 1992), Bhai Des Raj Desa Salem Tabri (killed 1992), T{censored}m Raj ('escaped' police custody 1992) and Ram Sarup Pandit (Surjit Singh killed 1992). It is difficult to say much regarding some Punjabi Hindus' turn towards Sikh militancy on the basis of the limited information available of these individuals. Had the authors done in-depth case studies of the two Punjabi Hindus in their sample, that might have yielded some refreshing information on the question of Punjabi Hindu participation in the Sikh militant movement. If we place this aspect into the larger context of Hindu-Sikh relations in Punjab, we can move closer to solving this apparent paradox. An overwhelming majority of members of the Punjabi Hindu community have genuine and deep reverence for the Sikh Gurus and the gurdwaras, especially the Golden Temple. Similarly it will be difficult to find a Sikh who does not have deep religious respect for the Hindu Gods and the temples. Despite differences in some religious practices/beliefs, the Punjabi Hindus and the Sikhs share a common universe of feelings. They understand and empathise with each others' collective 'structure of sentiments' (to borrow Raymond Williams' term Shared Sorrows Though the media did not adequately report it, a large number of Punjabi Hindus were as emotionally injured at the destruction caused by the army action at the Golden Temple as were the Sikhs. It is not unreasonable to argue that many young Punjabi Hindus, especially in the rural areas where they are more imbued with the Sikh ethos than the urban Hindus, shared their Sikh friends' sense of anger and revenge against the 'Delhi Durbar' for the destruction of the Akal Takhat and other acts of sacrilege. To the Punjabi youth, the Sikh militants' actions of armed attacks at targets belonging to the 'Delhi Durbar' seemed an act of retrieval of self-dignity against the humiliation inflicted by 'Indira's Delhi'. The act of some Punjabi Hindus joining the ranks of Sikh militants was an act of identifying with the Sikh militants' bravery and courage - the values admired and emulated by Punjabi youth [ATTACH]1357.vB[/ATTACH] [url=http://www.jstor.org/pss/4411200]JSTOR: An Error Occurred Setting Your User Cookie[/url] [/QUOTE]
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Punjab Terrorism: Truth Still Uncovered
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