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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="dalsingh" data-source="post: 82791" data-attributes="member: 2883"><p>Quick reflections on the article which I think is especially pertinent to the diaspora communities.</p><p></p><p>This in itself is no guarantee of anything. Despite legislation racism is still prevalent. Yes it goes to the societies credit that they have anti discriminatory legislation but often much of the host culture detest this and view it as "politically correct madness" </p><p></p><p>So although the laws may be in place they still do not actually change the racist attitudes of many. What often happens is that subtler forms of racism replace the open sort. Also institutes may develop a culture of "institutionalised racism", this is common in large organisations such as the police or other elite groups. </p><p>It would be a sad and purely reactionary measure to promote ourselves mainly on the plank that we are not Muslims. The article is absolutely right however to highlight the impact of 9/11 on Sikhs. Also this kowtowing approach to appease the white world very easily leads to tokenism and sycophancy. The best approach in my opinion is to ensure Sikh youth (especially the males) are raised up strong and confident. This should put off many neo-nazis who simply look for weak people to pick as scapegoats and targets. Let me give you an example. In the 70s and 80s in England race attacks against "asians" (this means brown folks in the UK not orientals as in the US), were commonplace. The usual ignorant "taking all our jobs", "they are dirty", "they refuse to learn our language and culture" arguments were bandied about. This commonly happens with most immigration waves from what I understand. fast forward to today and we have a massive influx of Europeans into the UK (due to the formation of the EU), who have taken large chunks of work away by doing them for cheap i.e. Polish people and plumbing. They too congregate together and often mix little with the indigenous Brits. However they rarely face the type of racism asians did. This is despite of the resentment from many Brits. The main reason for this I believe is that they are generally much larger and stronger and would probably decimate most British nazis in any confrontation. Sikhs should learn from this. Targets are often chosen because they are vulnerable: personally I believe Dasmesh pita did all he could to infuse a confident, warrior spirit in his Sikhs. When this is lost all these problems appear.</p><p></p><p>Finally I just want to say that Sikhs themselves need to continually reflect and adapt for the better. This can be done without losing ones heritage. If you want to see this in practice just look at our own Guru's history and see how they themselves adapted and developed the panth to meet challenges.</p><p></p><p></p><p>This is pretty much the situation. What we really need to get away from is the blind faith and unquestioning approach favoured by many. Back in Panjab and the diaspora we need to develop and implement a modern holistic Sikh education. But instead we are simply reactionary to our adversities and sweep issues under the rug. Having semi literate leaders doesn't help either. Our own education System doesn't need to hide away from the modern world but embrace it. The Singh Sabha movement laid the foundations for such an approach in my eyes. By this I mean the original movement and not the caste sectarian version that is prevalent in the diaspora. Saying that, I'm not ignoring criticisms of the movement, especially those that say some of the key people involved were excessively concerned with appeasing their British "masters " at the time. We just need to be truthful and honest amongst ourselves as well as dynamic. There is so much that Sikh philosophy can offer to the world today - but firstly we Sikhs (especially from Panjabi backgrounds) need to live up to it ourselves. The point about modern education is so very important in an increasingly global world. I see much difference between so called "enlightened" thinking and Sikhism but I also see LOTS of common ground. If any religion should flourish today it should be Sikhism - if it is not doing this we need to ask ourselves why?</p></blockquote><p></p>
[QUOTE="dalsingh, post: 82791, member: 2883"] Quick reflections on the article which I think is especially pertinent to the diaspora communities. This in itself is no guarantee of anything. Despite legislation racism is still prevalent. Yes it goes to the societies credit that they have anti discriminatory legislation but often much of the host culture detest this and view it as "politically correct madness" So although the laws may be in place they still do not actually change the racist attitudes of many. What often happens is that subtler forms of racism replace the open sort. Also institutes may develop a culture of "institutionalised racism", this is common in large organisations such as the police or other elite groups. It would be a sad and purely reactionary measure to promote ourselves mainly on the plank that we are not Muslims. The article is absolutely right however to highlight the impact of 9/11 on Sikhs. Also this kowtowing approach to appease the white world very easily leads to tokenism and sycophancy. The best approach in my opinion is to ensure Sikh youth (especially the males) are raised up strong and confident. This should put off many neo-nazis who simply look for weak people to pick as scapegoats and targets. Let me give you an example. In the 70s and 80s in England race attacks against "asians" (this means brown folks in the UK not orientals as in the US), were commonplace. The usual ignorant "taking all our jobs", "they are dirty", "they refuse to learn our language and culture" arguments were bandied about. This commonly happens with most immigration waves from what I understand. fast forward to today and we have a massive influx of Europeans into the UK (due to the formation of the EU), who have taken large chunks of work away by doing them for cheap i.e. Polish people and plumbing. They too congregate together and often mix little with the indigenous Brits. However they rarely face the type of racism asians did. This is despite of the resentment from many Brits. The main reason for this I believe is that they are generally much larger and stronger and would probably decimate most British nazis in any confrontation. Sikhs should learn from this. Targets are often chosen because they are vulnerable: personally I believe Dasmesh pita did all he could to infuse a confident, warrior spirit in his Sikhs. When this is lost all these problems appear. Finally I just want to say that Sikhs themselves need to continually reflect and adapt for the better. This can be done without losing ones heritage. If you want to see this in practice just look at our own Guru's history and see how they themselves adapted and developed the panth to meet challenges. This is pretty much the situation. What we really need to get away from is the blind faith and unquestioning approach favoured by many. Back in Panjab and the diaspora we need to develop and implement a modern holistic Sikh education. But instead we are simply reactionary to our adversities and sweep issues under the rug. Having semi literate leaders doesn't help either. Our own education System doesn't need to hide away from the modern world but embrace it. The Singh Sabha movement laid the foundations for such an approach in my eyes. By this I mean the original movement and not the caste sectarian version that is prevalent in the diaspora. Saying that, I'm not ignoring criticisms of the movement, especially those that say some of the key people involved were excessively concerned with appeasing their British "masters " at the time. We just need to be truthful and honest amongst ourselves as well as dynamic. There is so much that Sikh philosophy can offer to the world today - but firstly we Sikhs (especially from Panjabi backgrounds) need to live up to it ourselves. The point about modern education is so very important in an increasingly global world. I see much difference between so called "enlightened" thinking and Sikhism but I also see LOTS of common ground. If any religion should flourish today it should be Sikhism - if it is not doing this we need to ask ourselves why? [/QUOTE]
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