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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
The Origin Of The Khalsa
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<blockquote data-quote="Loveisthereason" data-source="post: 219198" data-attributes="member: 22190"><p>I used to write on this forum and many others many moons ago and I remember having the same discussions back then. At that time there were evangelical Christian apologetics who hammered home there arguments in the same way you have today. My poem is perfectly acceptable as is my response to your questions. I don't see things the same way you do. Don't tell me what will do on a forum I've been writing prolifically on many Sikh forums from 2002,this one and the other 3. I took a break but am back from my self imposed exhile.</p><p></p><p>I am not going to dissect my poem and discuss it because the majority of my responses will be "no I don't believe it is like that" that is the thrust of the exchange that you have created with your reasoned based arguments. We don't talk with one another like this it's not normal.</p><p></p><p>Instead I am going to post another of my poems which will show somewhat of where I am coming from.</p><p></p><p></p><table style='width: 100%'><tr><td><br /> A poem for the “defenders of reason”<br /> <br /> Make love your reason<br /> Make surrender your interpretation<br /> Make change your reality<br /> Make truth your spirit<br /> Make the name of god your question<br /> Make doubt your fallacy<br /> Make hukum your philosophy<br /> Make good deeds your theory<br /> Make equality your law<br /> Make pluralism your conclusion<br /> Make logic your error<br /> Make union your premise<br /> Make mysticism your fact<br /> Make nitnem your formula<br /> Make spontaneity your prediction<br /> Make brotherhood of man your relationship<br /> Make rehat your culture<br /> Make the sword your evidence<br /> Make god your anomaly</td></tr></table><p></p><p>We are bombarded with information today alot of it is not accurate, things are not as bad as they are made out to be and yes I have had the pleasure to meet Khalsas as I have described, inspiration comes from somewhere it's not plucked out of thin air. The problem is that when you work in one place for a long time you can become institutionalised I would argue the same happens with discussion forums and study circles. Whether you agree or not to neutral eyes your reaction to a poem was overreach. Alot of diaspora intellectuals suffer from the same condition this is why there are no takers. Everything has to be defined and spelled out even when it is apparent what the writer is alluding to, a big waste of time in the name of critical analysis. </p><p></p><p>There is a growing body of research in Sikhism in Punjab which I welcome there they understand the limitations of "tarak" - rational centred dialogue, in discussing spiritual matters. Our Guru's wrote in poetry for this very reason. Tarak is today what opinion was 50 years ago, we can with today's advances accurately predict what scenarios will form within a logical framework it is the same with discussion in fact we are entering an age of prediction.</p><p></p><p>Unfortunately our people, as I have mentioned in a previous post, will only realise this when the "goreh" do it first, then we'll all jump on the same bandwagon and say "sikhism" said this all along. Its an inferiority complex and the only one thing inherited from the Hindu culture.</p><p></p><p>Poetry is the clarity of the soul, it defies conventional wisdom and renews anew, brings alive people from their bondage to their dead past, much in the way love does. Sikhs have historical memory some sikhs have lost this ability, I have not. I don't need to do a census on sikhs to uncover the qualities I portrayed.</p><p></p><p>I remember having a similar discussion with an apologetic, he thought that by producing insurmountable "evidence" for his propositions he would convince me to his Christianity it didn't work out for him, he was not content it did not alleviate his condition of wanting more. The hunger in today's discourse is the same people are not content with their beliefs. A sign of contentment is in the production of arts, you express your interest and produce works of art that others can admire because they can relate to it, something resonates inside them. Then you have apologists who once remarked that my poems are a series of cryptic statements, he simply was not in the same place as me.</p><p></p><p>Alot of the smart Alec comments on these forums are bufoonary masquerading as intelligence and it will not wash with me. It is not a coincidence that so many issues are unresolved within the panth it is an attitude of no closure, the belief that the other person doesn't know more than me. This is the exact reason why values based education is being promoted.</p><p></p><p>I have had the opportunity in my life to work in the centre of government and see up close how things really are, such a position allowed me to have access to information alot of people never will, I too could swoop down with much gusto and shatter your arguments and really expose the shrill. What makes me not do this? I'll tell you what it is - my big heart, I care a lot possibly too much, secondly I know a lot possibly too much. I have worked in counter terrorism, international politics and economic welfare and the most paramount importance is protecting the public from potentially dangerous and damaging information, through this I learned responsibility and knowing when to stop.</p><p></p><p>Have a great day!</p></blockquote><p></p>
[QUOTE="Loveisthereason, post: 219198, member: 22190"] I used to write on this forum and many others many moons ago and I remember having the same discussions back then. At that time there were evangelical Christian apologetics who hammered home there arguments in the same way you have today. My poem is perfectly acceptable as is my response to your questions. I don't see things the same way you do. Don't tell me what will do on a forum I've been writing prolifically on many Sikh forums from 2002,this one and the other 3. I took a break but am back from my self imposed exhile. I am not going to dissect my poem and discuss it because the majority of my responses will be "no I don't believe it is like that" that is the thrust of the exchange that you have created with your reasoned based arguments. We don't talk with one another like this it's not normal. Instead I am going to post another of my poems which will show somewhat of where I am coming from. [TABLE] [TR] [TD] A poem for the “defenders of reason” Make love your reason Make surrender your interpretation Make change your reality Make truth your spirit Make the name of god your question Make doubt your fallacy Make hukum your philosophy Make good deeds your theory Make equality your law Make pluralism your conclusion Make logic your error Make union your premise Make mysticism your fact Make nitnem your formula Make spontaneity your prediction Make brotherhood of man your relationship Make rehat your culture Make the sword your evidence Make god your anomaly[/TD] [/TR] [/TABLE] We are bombarded with information today alot of it is not accurate, things are not as bad as they are made out to be and yes I have had the pleasure to meet Khalsas as I have described, inspiration comes from somewhere it's not plucked out of thin air. The problem is that when you work in one place for a long time you can become institutionalised I would argue the same happens with discussion forums and study circles. Whether you agree or not to neutral eyes your reaction to a poem was overreach. Alot of diaspora intellectuals suffer from the same condition this is why there are no takers. Everything has to be defined and spelled out even when it is apparent what the writer is alluding to, a big waste of time in the name of critical analysis. There is a growing body of research in Sikhism in Punjab which I welcome there they understand the limitations of "tarak" - rational centred dialogue, in discussing spiritual matters. Our Guru's wrote in poetry for this very reason. Tarak is today what opinion was 50 years ago, we can with today's advances accurately predict what scenarios will form within a logical framework it is the same with discussion in fact we are entering an age of prediction. Unfortunately our people, as I have mentioned in a previous post, will only realise this when the "goreh" do it first, then we'll all jump on the same bandwagon and say "sikhism" said this all along. Its an inferiority complex and the only one thing inherited from the Hindu culture. Poetry is the clarity of the soul, it defies conventional wisdom and renews anew, brings alive people from their bondage to their dead past, much in the way love does. Sikhs have historical memory some sikhs have lost this ability, I have not. I don't need to do a census on sikhs to uncover the qualities I portrayed. I remember having a similar discussion with an apologetic, he thought that by producing insurmountable "evidence" for his propositions he would convince me to his Christianity it didn't work out for him, he was not content it did not alleviate his condition of wanting more. The hunger in today's discourse is the same people are not content with their beliefs. A sign of contentment is in the production of arts, you express your interest and produce works of art that others can admire because they can relate to it, something resonates inside them. Then you have apologists who once remarked that my poems are a series of cryptic statements, he simply was not in the same place as me. Alot of the smart Alec comments on these forums are bufoonary masquerading as intelligence and it will not wash with me. It is not a coincidence that so many issues are unresolved within the panth it is an attitude of no closure, the belief that the other person doesn't know more than me. This is the exact reason why values based education is being promoted. I have had the opportunity in my life to work in the centre of government and see up close how things really are, such a position allowed me to have access to information alot of people never will, I too could swoop down with much gusto and shatter your arguments and really expose the shrill. What makes me not do this? I'll tell you what it is - my big heart, I care a lot possibly too much, secondly I know a lot possibly too much. I have worked in counter terrorism, international politics and economic welfare and the most paramount importance is protecting the public from potentially dangerous and damaging information, through this I learned responsibility and knowing when to stop. Have a great day! [/QUOTE]
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Hard Talk
The Origin Of The Khalsa
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