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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
Tackling Religious Violence In Britain
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<blockquote data-quote="Admin" data-source="post: 107795" data-attributes="member: 1"><p><span style="font-size: 9px"><strong>by H Singh on Sun 26 Jul 2009 12:49 PM BST</strong></span></p><p></p><p><span style="font-family: 'Verdana'">There has been much recent effort by organisations to curtail conflict between Sikh & Muslim youth in Britain. An honest reflection on the current state of affairs is required. </span></p><p> <span style="font-family: 'Verdana'">A year on from Government funded bilateral dialogue between the faiths in N.Ireland, the Equality and Human Rights Commission (EHRC) have taken the reign to formally set up the ‘National Sikh-Muslim action group’. One of the groups top priorities are to ‘promote mutual understanding between Muslims and Sikhs’. Although I wholeheartedly support the concept of the initiative, I reserve a certain amount of scepticism about what can be achieved in real terms. </span></p><p> <span style="font-family: 'Verdana'">Firstly, the original report issued by <a href="http://faith-matters.org/Documents/Cohesive%20Community%20Final%20Report%20090908.pdf" target="_blank"><span style="color: #0000ff">faith matters</span></a> was immediately challenged by some of the Sikh participants who were aggrieved by some of its findings. They produced an <a href="http://www.blogware.com/Faith%20Matters/An%20Alternative%20report.pdf" target="_blank"><span style="color: #0000ff">alternative report</span></a> which challenged the very core of the tax-payer funded project & described it as ‘dysfunctional’. </span></p><p> <span style="font-family: 'Verdana'">Second, families and victims who have faced the abject horror of religiously motivated violence often feel isolated & sadly disengaged with policy makers and so called ‘community leaders’. The Aims and objectives espoused in Corrymeela , inherited in part by the EHRC are occasionally difficult to fathom, or attribute to a tangible outcome. </span></p><p> <span style="font-family: 'Verdana'">In addition, perhaps Government funding maybe better utilised on grass roots initiatives - engaging directly in the towns and cities of division, described as ‘certain localised areas’ in the Faith Matters report. There is however no doubt, that education and interfaith work between faiths can help facilitate understanding, which may lead to less bigotry. There is no palpable litmus test, here though.</span></p><p> <span style="font-family: 'Verdana'">The Faith matters report tells us that ‘Muslims are voicing concerns that a handful of Sikhs are starting to work with the BNP’. To a degree there should be concern that a ‘handful’ of Sikhs may have joined forces with fascists. The notion of this symbiosis based on a mutual fear of Islamic extremism is in my view ironic on a number of levels. </span></p><p> <span style="font-family: 'Verdana'">Firstly, Sikhism opposes any form of bigotry, be it the hatred spewing members of the Far right or terror-glorifying members of extreme Islamic groups. </span></p><p> <span style="font-family: 'Verdana'">On a second premise, In 1979 during the Southall race riots, Sikhs formed the vanguard of ‘Asian’ resistance’, aligning them with the anti-Nazi league to face frog marching skin heads of the then National Front. It was during these tragic riots that Blair Peach, a New Zealand born member of the Anti-Nazi League died further to a brutal police baton charge. </span></p><p> <span style="font-family: 'Verdana'">Sikhs thus have been a target of hatred, by both the far right and Islamic extremists in Britain. I don’t see this trend ever abating.</span></p><p> <span style="font-family: 'Verdana'">The Alternative report voices concerns explaining that ‘Sikhs feel they are perceived as ‘Kaffirs’ by a significant section of the Muslim community’. Unfortunately there is no quick fix to redefining nomenclature such as this; there is an urgent need to review the natural and ordinary meaning of such words from an authentic theological perspective. Perhaps the EHRC will be looking to compose a glossary of terms; this would be a useful first step.</span></p><p> <span style="font-family: 'Verdana'">Globalisation along with migration has broken down barriers across the West. Host countries like Britain face the complexities of rivalries, historical division & religious conflicts inherited from distant lands. These still live in the hearts and minds of the adherents of faith groups. </span></p><p> <span style="font-family: 'Verdana'"> The Sikh- Muslim conflict has deep rooted origins, dating back to the Mogul Islamic Empire. The fifth Guru of the Sikhs was boiled alive by the Emperor Jahangir, this was a turning point. Unfortunately, the Sikhs, because they had to defend themselves against the terrible persecutions by the Moguls, became a militant faith. More recent history can also explain motivations rooted within the communities, the partition of the Panjab in 1947 being a frontrunner.</span></p><p> <span style="font-family: 'Verdana'">Regrettably, there is still fear that localised tensions may lead to much broader conflict between the two communities. Race hate attacks post 9/11, abhorrent anti-Sikh blogs such as <a href="http://blogs.independent.co.uk/independent/2008/10/sikh-and-muslim.html" target="_blank"><span style="color: #0000ff">‘Sikh4aweek’</span></a> and reported derogatory chants at the recent World Twenty20 cricket championships have added to animosities. So what can be done to solve the problem? On a pragmatic level education and interfaith activities are paramount in order to promote mutual understanding between all faiths. A greater understanding of the diversity of faith groups will foster a diversion from any predisposition to label groups as an ‘us’ and ‘them’. Although, practitioners of different faiths will hold onto exclusive truths which may make them feel superior, this could thus be an insurmountable barrier.</span></p><p> <span style="font-family: 'Verdana'">Greater religious and inter-religious dialogue may facilitate a reduction in the misinterpretation of religious texts, which may foment conflict. The question is who would be the supreme authority to provide the correct guidance? Activities such as this should not just be box ticking exercises to please Ministers and local Mp’s with servile adulation, but a genuine attempt for nurturing better community cohesion, in a diverse Britain. </span></p><p><span style="font-family: 'Verdana'"></span></p><p> <span style="color: #333333"><span style="font-family: 'Verdana'">Hardeep Singh, is a freelance Journalist & Broadcaster, he is also the Press Secretary for The Network of Sikh Organisations</span></span></p><p> <span style="color: #333333"><span style="font-family: 'Verdana'">Note: these are the opinion of the author and not the opinion of the Network of Sikh Organisations.</span></span></p></blockquote><p></p>
[QUOTE="Admin, post: 107795, member: 1"] [SIZE=1][B]by H Singh on Sun 26 Jul 2009 12:49 PM BST[/B][/SIZE] [FONT=Verdana]There has been much recent effort by organisations to curtail conflict between Sikh & Muslim youth in Britain. An honest reflection on the current state of affairs is required. [/FONT] [FONT=Verdana]A year on from Government funded bilateral dialogue between the faiths in N.Ireland, the Equality and Human Rights Commission (EHRC) have taken the reign to formally set up the ‘National Sikh-Muslim action group’. One of the groups top priorities are to ‘promote mutual understanding between Muslims and Sikhs’. Although I wholeheartedly support the concept of the initiative, I reserve a certain amount of scepticism about what can be achieved in real terms. [/FONT] [FONT=Verdana]Firstly, the original report issued by [URL="http://faith-matters.org/Documents/Cohesive%20Community%20Final%20Report%20090908.pdf"][COLOR=#0000ff]faith matters[/COLOR][/URL] was immediately challenged by some of the Sikh participants who were aggrieved by some of its findings. They produced an [URL="http://www.blogware.com/Faith%20Matters/An%20Alternative%20report.pdf"][COLOR=#0000ff]alternative report[/COLOR][/URL] which challenged the very core of the tax-payer funded project & described it as ‘dysfunctional’. [/FONT] [FONT=Verdana]Second, families and victims who have faced the abject horror of religiously motivated violence often feel isolated & sadly disengaged with policy makers and so called ‘community leaders’. The Aims and objectives espoused in Corrymeela , inherited in part by the EHRC are occasionally difficult to fathom, or attribute to a tangible outcome. [/FONT] [FONT=Verdana]In addition, perhaps Government funding maybe better utilised on grass roots initiatives - engaging directly in the towns and cities of division, described as ‘certain localised areas’ in the Faith Matters report. There is however no doubt, that education and interfaith work between faiths can help facilitate understanding, which may lead to less bigotry. There is no palpable litmus test, here though.[/FONT] [FONT=Verdana]The Faith matters report tells us that ‘Muslims are voicing concerns that a handful of Sikhs are starting to work with the BNP’. To a degree there should be concern that a ‘handful’ of Sikhs may have joined forces with fascists. The notion of this symbiosis based on a mutual fear of Islamic extremism is in my view ironic on a number of levels. [/FONT] [FONT=Verdana]Firstly, Sikhism opposes any form of bigotry, be it the hatred spewing members of the Far right or terror-glorifying members of extreme Islamic groups. [/FONT] [FONT=Verdana]On a second premise, In 1979 during the Southall race riots, Sikhs formed the vanguard of ‘Asian’ resistance’, aligning them with the anti-Nazi league to face frog marching skin heads of the then National Front. It was during these tragic riots that Blair Peach, a New Zealand born member of the Anti-Nazi League died further to a brutal police baton charge. [/FONT] [FONT=Verdana]Sikhs thus have been a target of hatred, by both the far right and Islamic extremists in Britain. I don’t see this trend ever abating.[/FONT] [FONT=Verdana]The Alternative report voices concerns explaining that ‘Sikhs feel they are perceived as ‘Kaffirs’ by a significant section of the Muslim community’. Unfortunately there is no quick fix to redefining nomenclature such as this; there is an urgent need to review the natural and ordinary meaning of such words from an authentic theological perspective. Perhaps the EHRC will be looking to compose a glossary of terms; this would be a useful first step.[/FONT] [FONT=Verdana]Globalisation along with migration has broken down barriers across the West. Host countries like Britain face the complexities of rivalries, historical division & religious conflicts inherited from distant lands. These still live in the hearts and minds of the adherents of faith groups. [/FONT] [FONT=Verdana] The Sikh- Muslim conflict has deep rooted origins, dating back to the Mogul Islamic Empire. The fifth Guru of the Sikhs was boiled alive by the Emperor Jahangir, this was a turning point. Unfortunately, the Sikhs, because they had to defend themselves against the terrible persecutions by the Moguls, became a militant faith. More recent history can also explain motivations rooted within the communities, the partition of the Panjab in 1947 being a frontrunner.[/FONT] [FONT=Verdana]Regrettably, there is still fear that localised tensions may lead to much broader conflict between the two communities. Race hate attacks post 9/11, abhorrent anti-Sikh blogs such as [URL="http://blogs.independent.co.uk/independent/2008/10/sikh-and-muslim.html"][COLOR=#0000ff]‘Sikh4aweek’[/COLOR][/URL] and reported derogatory chants at the recent World Twenty20 cricket championships have added to animosities. So what can be done to solve the problem? On a pragmatic level education and interfaith activities are paramount in order to promote mutual understanding between all faiths. A greater understanding of the diversity of faith groups will foster a diversion from any predisposition to label groups as an ‘us’ and ‘them’. Although, practitioners of different faiths will hold onto exclusive truths which may make them feel superior, this could thus be an insurmountable barrier.[/FONT] [FONT=Verdana]Greater religious and inter-religious dialogue may facilitate a reduction in the misinterpretation of religious texts, which may foment conflict. The question is who would be the supreme authority to provide the correct guidance? Activities such as this should not just be box ticking exercises to please Ministers and local Mp’s with servile adulation, but a genuine attempt for nurturing better community cohesion, in a diverse Britain. [/FONT] [COLOR=#333333][FONT=Verdana]Hardeep Singh, is a freelance Journalist & Broadcaster, he is also the Press Secretary for The Network of Sikh Organisations[/FONT][/COLOR] [COLOR=#333333][FONT=Verdana]Note: these are the opinion of the author and not the opinion of the Network of Sikh Organisations.[/FONT][/COLOR] [/QUOTE]
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Hard Talk
Tackling Religious Violence In Britain
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