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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: 143197" data-attributes="member: 35"><p>From the same url</p><p><strong></strong></p><p><strong>Conversation about this article</strong></p><p><strong></strong></p><p>1: </p><p><em>Homosexuality has been existent since times immemorial. I'm neither against homosexuality, nor in favor it. But I feel that somewhere in between the world of black and white, there are many grey spots which need to be researched</em>.</p><p></p><p>2: </p><p><em></em></p><p><em>Guru Nanak's embrace was indiscriminate in his love and kindness; methinks we should take a cue from him and love gays/ lesbians/ whatever without reservation, regardless of one's personal views on sexual orientation. The tricky part is reconciling societal (and, by extension, legal) norms that dictate our attitudes to what appears to be unconventional behavior. I agree with Dr. I.J. Singh's assessment that religions cannot (and should not) discriminate (fundamentally) but reserve the right to withhold. But religious institutions only reflect the generally held beliefs of its adherents; change therefore must come at the individual level first, if we are to modify our institutional position. A vast majority of Sikhs, like overall society in general today, have negative opinions/ feelings about homosexuality. It would be far fetched to expect Sikh institutions to be otherwise. Discussions like this one is what we need more of - in our private and public settings - if any real tolerance towards homosexuality is to emerge.</em></p><p></p><p>3:</p><p><em>Despite tacit acceptance of the rights of same sex couples to be united at religious places, Dr.I.J. Singh has put most relevant arguments relating to this complex issue on the table. Whilst religion should remain relevant to the needs of society, it should guide and not follow fads, trends and vote-seeking political considerations. Expression of love in human relationships takes many forms. However, sexual leanings have to be controlled and channeled as spiritual love, which is free from lust. Sikh institutions have evolved from the egalitarian principles enshrined in Gurbani. In matters such as seva in gurdwaras and Sikh social activism, gurmat is non-discriminatory. As a spiritually-biased temporal system, very much concerned with here and now, the Sikh way of life (Sikhi) also gives us guidance about the human family. Often, this guidance about a model family is couched in idiomatic language and the author is quite right when he implies that, like other religious systems, Sikhi too promotes responsible married life which creates 'the smallest functioning unit of society' as a household 'consisting of mother, father and children.' Otherwise, Gurbani is concerned with spiritual love for the Creator and the created, finding expression in many ways. According to Gurbani, we are all soul brides of One Lord, regardless of the male or female bodies we occupy. Love is expressed in Gurbani for sister brides who have acquired the status of 'suhagan'. As such, we do not need, and should not insist on, seeking any further 'imprimatur' of religion.</em></p><p><em></em></p><p><em>4: </em></p><p><em>There is strong evidence that in majority of these individuals, the gay/lesbian behavior is innate and not learnt. What is not clear at this point is what leads to the change in sexual preference. It is quite likely, it is the result of perturbation(s) of the developmental pathway that leads to the sexualization of the brain. Given the intrinsic nature of the behavior, these individuals deserve the same respect and dignity accorded to any other individual in society. The change in societal attitudes can only be affected through open discussion and education. On that score, I feel our youngsters growing up here have healthier attitudes and are more accepting of such individuals.</em></p></blockquote><p></p>
[QUOTE="spnadmin, post: 143197, member: 35"] From the same url [B] Conversation about this article [/B] 1: [I]Homosexuality has been existent since times immemorial. I'm neither against homosexuality, nor in favor it. But I feel that somewhere in between the world of black and white, there are many grey spots which need to be researched[/I]. 2: [I] Guru Nanak's embrace was indiscriminate in his love and kindness; methinks we should take a cue from him and love gays/ lesbians/ whatever without reservation, regardless of one's personal views on sexual orientation. The tricky part is reconciling societal (and, by extension, legal) norms that dictate our attitudes to what appears to be unconventional behavior. I agree with Dr. I.J. Singh's assessment that religions cannot (and should not) discriminate (fundamentally) but reserve the right to withhold. But religious institutions only reflect the generally held beliefs of its adherents; change therefore must come at the individual level first, if we are to modify our institutional position. A vast majority of Sikhs, like overall society in general today, have negative opinions/ feelings about homosexuality. It would be far fetched to expect Sikh institutions to be otherwise. Discussions like this one is what we need more of - in our private and public settings - if any real tolerance towards homosexuality is to emerge.[/I] 3: [I]Despite tacit acceptance of the rights of same sex couples to be united at religious places, Dr.I.J. Singh has put most relevant arguments relating to this complex issue on the table. Whilst religion should remain relevant to the needs of society, it should guide and not follow fads, trends and vote-seeking political considerations. Expression of love in human relationships takes many forms. However, sexual leanings have to be controlled and channeled as spiritual love, which is free from lust. Sikh institutions have evolved from the egalitarian principles enshrined in Gurbani. In matters such as seva in gurdwaras and Sikh social activism, gurmat is non-discriminatory. As a spiritually-biased temporal system, very much concerned with here and now, the Sikh way of life (Sikhi) also gives us guidance about the human family. Often, this guidance about a model family is couched in idiomatic language and the author is quite right when he implies that, like other religious systems, Sikhi too promotes responsible married life which creates 'the smallest functioning unit of society' as a household 'consisting of mother, father and children.' Otherwise, Gurbani is concerned with spiritual love for the Creator and the created, finding expression in many ways. According to Gurbani, we are all soul brides of One Lord, regardless of the male or female bodies we occupy. Love is expressed in Gurbani for sister brides who have acquired the status of 'suhagan'. As such, we do not need, and should not insist on, seeking any further 'imprimatur' of religion. 4: There is strong evidence that in majority of these individuals, the gay/lesbian behavior is innate and not learnt. What is not clear at this point is what leads to the change in sexual preference. It is quite likely, it is the result of perturbation(s) of the developmental pathway that leads to the sexualization of the brain. Given the intrinsic nature of the behavior, these individuals deserve the same respect and dignity accorded to any other individual in society. The change in societal attitudes can only be affected through open discussion and education. On that score, I feel our youngsters growing up here have healthier attitudes and are more accepting of such individuals.[/I] [/QUOTE]
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