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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
Hard Talk
State Versus Individual - Protection For Sikhs To Not Have Their Turbans Removed At Airports
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<blockquote data-quote="Original" data-source="post: 208346" data-attributes="member: 14400"><p>Good morning Everyone,</p><p></p><p>I respond to both Harry & Chaz conversationally and not dialectically - thank you for your observations, acknowledged as valid and reasonable!</p><p></p><p><strong>Freedom v Abuse ?</strong></p><p></p><p><strong>Human Rights</strong> ! Its a difficult one, because, on the one hand you have "freedom" and on the other "abuse" - nature of the beast, and striking the right balance between the two is a hard-wire act to follow. The nemesis of course, is, 'what will the horse eat if he were to befriend the grass ?'. This kind of theorectical thinking together with maxims, '...you have to be cruel to be kind' has no definite operatives from within which to draw the right conclusions.</p><p></p><p>For example, UK government came under attack from the civil rights group on issues relating to welfare benenfits. They claimed the recent restructuring of the two-child tax credit allownace would disadvantage the Abrahamics [RC & Moslems], oppressing as it were, the freedom of religion of the minorities. And, that as a result, could give rise to a potential violation of article 18. This they argued is on the basis, that since, the minority in question on grounds of "conscience" did not use contraceptions, the giving them of a choice between poverty n breaking religious vows is a direct attack, albeit disguised, on their freedom of belief and conscience.</p><p></p><p>The question for the turbaned Sikh could be argued on similar grounds that a govt or organisation enacted a policy that unfairly impacted on a minority religious group. The likely conclusion of such an argument would be a rebuttal on grounds of "public policy" on part the defendant [airport authorities], whereby the govt or organisations are given a margin of appreciation to legislate in the interest of jo public, national security, health n safety, etc. However, the question for Theologians and Human Rights Activists is whether this kind of "thinking" should go unchallenged ?</p><p></p><p>As a social scientist I'm compelled to question my own conscience whether this'd be a move to social engineer a "particular" ideological concept [say, secularism] disguised as it were, reasonable legislation against the traditionalists religious concepts. Is this not a back door policy to endure complete social ostracisation for the minority group?</p><p></p><p>Just my thoughts, but reality check is else where, as we all know ! WAHEGURU - remains unaffected !</p><p></p><p>Good day !</p></blockquote><p></p>
[QUOTE="Original, post: 208346, member: 14400"] Good morning Everyone, I respond to both Harry & Chaz conversationally and not dialectically - thank you for your observations, acknowledged as valid and reasonable! [B]Freedom v Abuse ?[/B] [B]Human Rights[/B] ! Its a difficult one, because, on the one hand you have "freedom" and on the other "abuse" - nature of the beast, and striking the right balance between the two is a hard-wire act to follow. The nemesis of course, is, 'what will the horse eat if he were to befriend the grass ?'. This kind of theorectical thinking together with maxims, '...you have to be cruel to be kind' has no definite operatives from within which to draw the right conclusions. For example, UK government came under attack from the civil rights group on issues relating to welfare benenfits. They claimed the recent restructuring of the two-child tax credit allownace would disadvantage the Abrahamics [RC & Moslems], oppressing as it were, the freedom of religion of the minorities. And, that as a result, could give rise to a potential violation of article 18. This they argued is on the basis, that since, the minority in question on grounds of "conscience" did not use contraceptions, the giving them of a choice between poverty n breaking religious vows is a direct attack, albeit disguised, on their freedom of belief and conscience. The question for the turbaned Sikh could be argued on similar grounds that a govt or organisation enacted a policy that unfairly impacted on a minority religious group. The likely conclusion of such an argument would be a rebuttal on grounds of "public policy" on part the defendant [airport authorities], whereby the govt or organisations are given a margin of appreciation to legislate in the interest of jo public, national security, health n safety, etc. However, the question for Theologians and Human Rights Activists is whether this kind of "thinking" should go unchallenged ? As a social scientist I'm compelled to question my own conscience whether this'd be a move to social engineer a "particular" ideological concept [say, secularism] disguised as it were, reasonable legislation against the traditionalists religious concepts. Is this not a back door policy to endure complete social ostracisation for the minority group? Just my thoughts, but reality check is else where, as we all know ! WAHEGURU - remains unaffected ! Good day ! [/QUOTE]
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Hard Talk
State Versus Individual - Protection For Sikhs To Not Have Their Turbans Removed At Airports
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