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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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Hard Talk
So We Sikhs Want A Homeland?
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<blockquote data-quote="spnadmin" data-source="post: 136856" data-attributes="member: 35"><p><strong>Re: So We, Sikhs Want a Homeland?</strong></p><p></p><p>My comments are intended only for reflection. And I am not certain that I am understanding everyone's replies to this thread as I should.</p><p></p><p>But consider the case of Israel (minus the ongoing conflicts with Palestinians for the moment). Let's just consider the internal religious conflicts that occur there.</p><p></p><p>Israel is considered a democracy. It was devised as a homeland for ALL Jews. The definition of who is a Jew is typically taken to be anyone whose mother was Jewish.</p><p></p><p>However there are some issues. </p><p></p><p>Orthodox Jews command heavy influence in the day to day workings of the country. For example, if an archeological site is dug, and the country is filled with still hidden and ancient settlements, orthodox Jews must be appeased whenever they feel that a religious tenet has or will be violated by further excavation. Another example, a convert to Judaism is not considered a Jew in Israel unless converted by an orthodox rabbi, and has papers to prove it. These are only 2 examples of how in spite of being a country for all Jews, orthodox communities can put glue in the engine. </p><p></p><p>So many will say there will be no problems because there is only "one Sikhee." Nobel words that have yet to take form.</p><p></p><p>For a Sikh homeland, often the argument is given that it would be worked out by the UN and governed democratically. But by whom? and how? and would this happen without armed internal conflict to see who would rise to the top as the dominant political influences - without respect for sectarian adherence?</p><p></p><p>Today UK Akaali Kirtan Jatha and Damdami Takt continue a bitter battle over a number of issues which began as arguments over rehat and scriptural questions regarding DG and also Raagmala. Numerous splinter groups in India claim they are rightfully the caretakers of the legacy of Jarnail Singh Bhindranwale and resort to civil disobedience and even at times thuggery to make a point. In Canada, and now in the US, there are bitter gurdwara battles over Dasam Granth. There are many rehats that sub-groups of Sikhs adhere to while at the same time others consider the Sikh Rehat Maryada either outdated or not the true rehat (again for uncounted reasons). Various organized members of the diaspora call for violence against SinghSabha institutions and media. There are "beadbi watches" to monitor and organize against members of Sikh groups (e.g., Ramgarhia gurdwaras are under beadbi watch) because they do not walk the chalk line as their critics would like. Slkh media is often used to promote the idea that this or that group is anti-panthic using stories that are pure concoctions. The Sikh Rehat Maryada could be a blueprint for how to resolve such religious matters without resorting to armed conflict. That has not happened. Or conflicts could be resolved without looking for court intervention and political resolutions. Yet ultimately politics seems never to be kept out of religious disputes. </p><p></p><p>For the moment assume that a Sikh homeland takes the path of Israel. Would "orthodox Sikhs" have great influence?" What is an orthodox Sikh? The answer might be the amritdhari are orthodox Sikhs. But we all know that, for some, any one particular amritdhari is not armitdahri enough. And for others, some amritdharis are too amritdhari for one's taste. SRM, AKJ rehat and Damdami takht rehat are not the same reaht. </p><p></p><p></p><p>How then does the panth keep religion out of political disputes when a proposed homeland is defined by a religion? That is not an easy question to answer imho. Even if a homeland were carved out under the best possible political conditions, will these internal conflicts be imported to this new place. And how will they be sorted out?</p></blockquote><p></p>
[QUOTE="spnadmin, post: 136856, member: 35"] [b]Re: So We, Sikhs Want a Homeland?[/b] My comments are intended only for reflection. And I am not certain that I am understanding everyone's replies to this thread as I should. But consider the case of Israel (minus the ongoing conflicts with Palestinians for the moment). Let's just consider the internal religious conflicts that occur there. Israel is considered a democracy. It was devised as a homeland for ALL Jews. The definition of who is a Jew is typically taken to be anyone whose mother was Jewish. However there are some issues. Orthodox Jews command heavy influence in the day to day workings of the country. For example, if an archeological site is dug, and the country is filled with still hidden and ancient settlements, orthodox Jews must be appeased whenever they feel that a religious tenet has or will be violated by further excavation. Another example, a convert to Judaism is not considered a Jew in Israel unless converted by an orthodox rabbi, and has papers to prove it. These are only 2 examples of how in spite of being a country for all Jews, orthodox communities can put glue in the engine. So many will say there will be no problems because there is only "one Sikhee." Nobel words that have yet to take form. For a Sikh homeland, often the argument is given that it would be worked out by the UN and governed democratically. But by whom? and how? and would this happen without armed internal conflict to see who would rise to the top as the dominant political influences - without respect for sectarian adherence? Today UK Akaali Kirtan Jatha and Damdami Takt continue a bitter battle over a number of issues which began as arguments over rehat and scriptural questions regarding DG and also Raagmala. Numerous splinter groups in India claim they are rightfully the caretakers of the legacy of Jarnail Singh Bhindranwale and resort to civil disobedience and even at times thuggery to make a point. In Canada, and now in the US, there are bitter gurdwara battles over Dasam Granth. There are many rehats that sub-groups of Sikhs adhere to while at the same time others consider the Sikh Rehat Maryada either outdated or not the true rehat (again for uncounted reasons). Various organized members of the diaspora call for violence against SinghSabha institutions and media. There are "beadbi watches" to monitor and organize against members of Sikh groups (e.g., Ramgarhia gurdwaras are under beadbi watch) because they do not walk the chalk line as their critics would like. Slkh media is often used to promote the idea that this or that group is anti-panthic using stories that are pure concoctions. The Sikh Rehat Maryada could be a blueprint for how to resolve such religious matters without resorting to armed conflict. That has not happened. Or conflicts could be resolved without looking for court intervention and political resolutions. Yet ultimately politics seems never to be kept out of religious disputes. For the moment assume that a Sikh homeland takes the path of Israel. Would "orthodox Sikhs" have great influence?" What is an orthodox Sikh? The answer might be the amritdhari are orthodox Sikhs. But we all know that, for some, any one particular amritdhari is not armitdahri enough. And for others, some amritdharis are too amritdhari for one's taste. SRM, AKJ rehat and Damdami takht rehat are not the same reaht. How then does the panth keep religion out of political disputes when a proposed homeland is defined by a religion? That is not an easy question to answer imho. Even if a homeland were carved out under the best possible political conditions, will these internal conflicts be imported to this new place. And how will they be sorted out? [/QUOTE]
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So We Sikhs Want A Homeland?
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