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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="dalsingh1zero1" data-source="post: 185076" data-attributes="member: 17263"><p>To my mind that is such a simplistic conception of what happened, totally devoid of even an attempt off wider conceptualisation that I wonder if you've actually made any genuine effort to understand the situation in a broader context. And I'm not saying that to be offensive. I'm genuinely posing the question. </p><p> </p><p></p><p> </p><p></p><p></p><p>Yes and sometimes this truth is difficult to deal with but should be faced nonetheless. </p><p></p><p></p><p></p><p>Yes, and I believe as Sikhs, a people who were at the very heart of the scenario you refer to above, we need to make extra effort to understand how and why this happened to us, in order to possibly try and inoculate ourselves from such a scenario in future and get dragged into God knows what mess. </p><p></p><p></p><p></p><p> </p><p>Earlier you referred to my own perspective as 'cold', but to me what you are saying above is about as cold as you can get. Essentially you seem to be saying that death and destruction on a large scale somewhere abroad doesn't concern me, but death that takes place in my locality does because it disturbs my equilibrium. In effect - out of sight, out of mind. It is the very definition of myopic.</p><p></p><p></p><p> </p><p></p><p></p><p>It's not about trying to be a better man, its about having a unblinkered perspective of matters for the better of a wider group than solely ones we may identify with or belong to, by choice, birth or accident. </p><p> </p><p></p><p> </p><p></p><p></p><p>Well, people need to start getting to grips with it, ignoring the root causes only increases the chances of repetitions. At the bottom of this lie causal factors. It is essential we get to grips with them. And when we do, we may well find that yes, some people are to blame for helping foster certain climates which help fuel extremism. </p><p> </p><p></p><p></p><p></p><p>I don't mind criticism as long as it's fair. I'm not unemotionally effected by events either despite the subtle suggestions in your post. By your own admissions you seem to be effected by the death of one soldier and pretty much unconcerned about the deaths of larger groups of people including many innocent women and children because the media here chooses not to highlight those consequences of the countries foreign policy here. That is pretty unemotional from where I am standing. But don't take this statement personally because you probably just perfectly reflect the majority perspective of people in this country. That doesn't make it right in my opinion though. </p><p></p><p>Those people dying abroad as a consequence of British foreign policy have as much right to sympathy and a voice as anyone else in my view. It's just such a shame that this important point has only been brought into focus and mainstream discussion after nasty, violent acts like we have witnessed. That itself is saying a lot about the power and nature of negation through silence. Maybe people need to honestly inquire of themselves - 'have I been a part of this negation, even if it was unintentional?'</p><p></p><p>I'd argue a conscious Sikh should do that.</p></blockquote><p></p>
[QUOTE="dalsingh1zero1, post: 185076, member: 17263"] To my mind that is such a simplistic conception of what happened, totally devoid of even an attempt off wider conceptualisation that I wonder if you've actually made any genuine effort to understand the situation in a broader context. And I'm not saying that to be offensive. I'm genuinely posing the question. Yes and sometimes this truth is difficult to deal with but should be faced nonetheless. Yes, and I believe as Sikhs, a people who were at the very heart of the scenario you refer to above, we need to make extra effort to understand how and why this happened to us, in order to possibly try and inoculate ourselves from such a scenario in future and get dragged into God knows what mess. Earlier you referred to my own perspective as 'cold', but to me what you are saying above is about as cold as you can get. Essentially you seem to be saying that death and destruction on a large scale somewhere abroad doesn't concern me, but death that takes place in my locality does because it disturbs my equilibrium. In effect - out of sight, out of mind. It is the very definition of myopic. It's not about trying to be a better man, its about having a unblinkered perspective of matters for the better of a wider group than solely ones we may identify with or belong to, by choice, birth or accident. Well, people need to start getting to grips with it, ignoring the root causes only increases the chances of repetitions. At the bottom of this lie causal factors. It is essential we get to grips with them. And when we do, we may well find that yes, some people are to blame for helping foster certain climates which help fuel extremism. I don't mind criticism as long as it's fair. I'm not unemotionally effected by events either despite the subtle suggestions in your post. By your own admissions you seem to be effected by the death of one soldier and pretty much unconcerned about the deaths of larger groups of people including many innocent women and children because the media here chooses not to highlight those consequences of the countries foreign policy here. That is pretty unemotional from where I am standing. But don't take this statement personally because you probably just perfectly reflect the majority perspective of people in this country. That doesn't make it right in my opinion though. Those people dying abroad as a consequence of British foreign policy have as much right to sympathy and a voice as anyone else in my view. It's just such a shame that this important point has only been brought into focus and mainstream discussion after nasty, violent acts like we have witnessed. That itself is saying a lot about the power and nature of negation through silence. Maybe people need to honestly inquire of themselves - 'have I been a part of this negation, even if it was unintentional?' I'd argue a conscious Sikh should do that. [/QUOTE]
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