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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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BBC Radio 4 Thought For The Day By Lord Singh
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<blockquote data-quote="findingmyway" data-source="post: 183858" data-attributes="member: 12855"><p><strong>30 April 2013</strong></p><p>The First World War is very much in the news these days. Over the last week the papers have carried stories and comment over how we should commemorate next year’s centenary of a war we hoped would end wars. An article in the Sunday Times reminds us that there is no clear agreement on exactly how it started and what it meant. What we do know is that the war claimed some 16 million lives ,devastating the lives, dreams and aspirations of countless others, and that it ended with something of a controversial peace treaty that provided some with a warped rationale for renewed conflict some 20 years later. </p><p></p><p>It is right and proper that in the commemoration we remember with gratitude, the courage and sacrifice of British and allied soldiers including volunteers from the Commonwealth and subcontinent. Few know for example, that 83,000 Sikhs lost their lives in the two world wars. However, in the commemoration it’s also important that we look to the lessons of the past in trying to prevent future conflicts. </p><p></p><p>Looking from the perspective of time, it seems that that the 14-18 war had much to do with strategic interest, with one side seeking to extend theirs and the other to defend the status quo. As a concept, defending one’s strategic interests seems fine. The trouble is that such interests are not mutually exclusive, and often conflicting, at a time when more and more countries are flexing their economic and military muscles. </p><p></p><p>The famous scientist Albert Einstein was typically blunt in his view of strategic interest or nationalism, calling it ‘an infantile disease, like measles’. We know that he had good reason to fear rampant nationalism, but his blunt words have relevance today as we look at continuing conflicts around us. We have marvellous international bodies like the UN and the Security Council designed to reduce conflict but all too often see so-called ‘strategic interests’ of member states preventing necessary action. </p><p></p><p>Guru Ramdass the 4th Guru was similarly concerned. He wrote: </p><p>All powers men make pacts with </p><p>Are subject to death and decay </p><p>False are all factions that divide men into warring groups. </p><p></p><p>The Gurus taught that focussing on social justice and human rights is the best way of ensuring lasting peace. Something we should reflect on in next year’s commemorations.</p><p></p><p><strong>24 April 2013</strong></p><p>There has been a bit of a spat over the last few days over a new government proposal for nurses to work for a year as health care assistants to teach them care and compassion. The government’s suggestion is a reaction to the poor standards of care found at the Staffordshire hospital - though critics say there are real issues to address around cuts in resources and training. It seems we have moved a long way from the cosy picture of the NHS seen at the opening of the Olympics last summer. </p><p></p><p>The reality to this growing sense of crisis in a health service, once the envy of the world, is the escalating cost of looking after a rapidly growing elderly population, the high cost of expensive new drugs and procedures, as well as growing expectations. To me, those with a stake in a satisfactory resolution of these real concerns are not only the government and health care providers, but also the rest of us. We too have a part to play in ensuring all sections of the community enjoy good reliable, care services. </p><p></p><p>Looking beyond ourselves to the wellbeing of others is a central part of Sikh teachings. Gur Har Rai the seventh Guru started a free dispensary for the poor and needy and expanded on the concept of langar or free food for all who come to a gurdwara. His son Gur Harkishan died while administering aid to victims of a smallpox epidemic in Delhi and Guru Gobind Singh the 10th Guru insisted on the proper care of enemy soldiers wounded in battle. Today many of our larger gurdwaras fund medical care in India and other countries. </p><p></p><p>All our different faiths remind us that a duty of care and compassion should not have to be taught in hospitals, but should be an essential part of how we live move and have our being. Guru Nanak declared that looking to the wellbeing of others through giving -in particular the giving of time - as the most important of the three pillars of Sikhism. Today, we can all do much more to make care in the community a reality rather than a euphemism for an absence of care, and, as Sikh teachings remind us, in so doing, get a more lasting sense of wellbeing ourselves than we do from our sometimes more selfish, questionable and costly lifestyles.</p><p></p><p><strong>15 April 2013</strong></p><p>This week Sikhs are celebrating the spring festival of Vaisakhi; a day on which the 10th Guru, Guru Gobind Singh tested the readiness of the infant Sikh community to stand on its own without further Gurus. </p><p></p><p>We recall how, as crowds were celebrating the gathering of the winter harvest, the Guru came out of a tent and asked for volunteers who were prepared to put their life on the line defending the principles of Sikh teachings. Sikhs readily came forward and, discarding any previous allegiance to caste, took Amrit or baptism as the first members of the Khalsa or community of equals. The Guru then asked them to give him Amrit. Master and disciple were one, and the line of living Gurus ended. Sikhs were told that in future they should follow the teachings of Sikh scriptures as they would a living Guru. </p><p></p><p>The teachings or principles that the Guru considered so important can, in essence, be summed up in two words: responsibility and equality. Responsibility means earning by honest effort and helping the less fortunate. It implies a duty to stand up to the bully, whether in the school playground, the office or workplace It also includes a requirement for Sikhs to speak up, as the Gurus did, against social injustice and political oppression. Opposing injustice requires courage and commitment and two of the Sikh Gurus lost their lives in pursuit of this ideal. </p><p></p><p>The other requirement emphasised in Sikh teachings, is belief in the equality of all members of our human family, including the dignity and complete equality of women. On that historic Vaisakhi day, the Guru took gender equality a step further by giving women the title ‘Kaur’ or ‘princess’, emphasising not only their dignity and worth, but also that they were individuals in their own right and did not have to take their husband’s name. </p><p></p><p>Today, these concepts are widely accepted and we rightly have legislation against discriminatory behaviour. But I believe there is a danger of legislation sometimes being used to enforce sameness and undue conformity, when the one fact of life is that we are all different. The message of Vaisakhi today is, that while working for equality of respect and opportunity for all, it is important that we also respect the rights of those who question, or choose to differ from, transient social or political norms.</p><p></p><p></p><p><a href="http://www.bbc.co.uk/programmes/p00szxv6/clips?page=1" target="_blank">http://www.bbc.co.uk/programmes/p00szxv6/clips?page=1</a></p></blockquote><p></p>
[QUOTE="findingmyway, post: 183858, member: 12855"] [B]30 April 2013[/B] The First World War is very much in the news these days. Over the last week the papers have carried stories and comment over how we should commemorate next year’s centenary of a war we hoped would end wars. An article in the Sunday Times reminds us that there is no clear agreement on exactly how it started and what it meant. What we do know is that the war claimed some 16 million lives ,devastating the lives, dreams and aspirations of countless others, and that it ended with something of a controversial peace treaty that provided some with a warped rationale for renewed conflict some 20 years later. It is right and proper that in the commemoration we remember with gratitude, the courage and sacrifice of British and allied soldiers including volunteers from the Commonwealth and subcontinent. Few know for example, that 83,000 Sikhs lost their lives in the two world wars. However, in the commemoration it’s also important that we look to the lessons of the past in trying to prevent future conflicts. Looking from the perspective of time, it seems that that the 14-18 war had much to do with strategic interest, with one side seeking to extend theirs and the other to defend the status quo. As a concept, defending one’s strategic interests seems fine. The trouble is that such interests are not mutually exclusive, and often conflicting, at a time when more and more countries are flexing their economic and military muscles. The famous scientist Albert Einstein was typically blunt in his view of strategic interest or nationalism, calling it ‘an infantile disease, like measles’. We know that he had good reason to fear rampant nationalism, but his blunt words have relevance today as we look at continuing conflicts around us. We have marvellous international bodies like the UN and the Security Council designed to reduce conflict but all too often see so-called ‘strategic interests’ of member states preventing necessary action. Guru Ramdass the 4th Guru was similarly concerned. He wrote: All powers men make pacts with Are subject to death and decay False are all factions that divide men into warring groups. The Gurus taught that focussing on social justice and human rights is the best way of ensuring lasting peace. Something we should reflect on in next year’s commemorations. [B]24 April 2013[/B] There has been a bit of a spat over the last few days over a new government proposal for nurses to work for a year as health care assistants to teach them care and compassion. The government’s suggestion is a reaction to the poor standards of care found at the Staffordshire hospital - though critics say there are real issues to address around cuts in resources and training. It seems we have moved a long way from the cosy picture of the NHS seen at the opening of the Olympics last summer. The reality to this growing sense of crisis in a health service, once the envy of the world, is the escalating cost of looking after a rapidly growing elderly population, the high cost of expensive new drugs and procedures, as well as growing expectations. To me, those with a stake in a satisfactory resolution of these real concerns are not only the government and health care providers, but also the rest of us. We too have a part to play in ensuring all sections of the community enjoy good reliable, care services. Looking beyond ourselves to the wellbeing of others is a central part of Sikh teachings. Gur Har Rai the seventh Guru started a free dispensary for the poor and needy and expanded on the concept of langar or free food for all who come to a gurdwara. His son Gur Harkishan died while administering aid to victims of a smallpox epidemic in Delhi and Guru Gobind Singh the 10th Guru insisted on the proper care of enemy soldiers wounded in battle. Today many of our larger gurdwaras fund medical care in India and other countries. All our different faiths remind us that a duty of care and compassion should not have to be taught in hospitals, but should be an essential part of how we live move and have our being. Guru Nanak declared that looking to the wellbeing of others through giving -in particular the giving of time - as the most important of the three pillars of Sikhism. Today, we can all do much more to make care in the community a reality rather than a euphemism for an absence of care, and, as Sikh teachings remind us, in so doing, get a more lasting sense of wellbeing ourselves than we do from our sometimes more selfish, questionable and costly lifestyles. [B]15 April 2013[/B] This week Sikhs are celebrating the spring festival of Vaisakhi; a day on which the 10th Guru, Guru Gobind Singh tested the readiness of the infant Sikh community to stand on its own without further Gurus. We recall how, as crowds were celebrating the gathering of the winter harvest, the Guru came out of a tent and asked for volunteers who were prepared to put their life on the line defending the principles of Sikh teachings. Sikhs readily came forward and, discarding any previous allegiance to caste, took Amrit or baptism as the first members of the Khalsa or community of equals. The Guru then asked them to give him Amrit. Master and disciple were one, and the line of living Gurus ended. Sikhs were told that in future they should follow the teachings of Sikh scriptures as they would a living Guru. The teachings or principles that the Guru considered so important can, in essence, be summed up in two words: responsibility and equality. Responsibility means earning by honest effort and helping the less fortunate. It implies a duty to stand up to the bully, whether in the school playground, the office or workplace It also includes a requirement for Sikhs to speak up, as the Gurus did, against social injustice and political oppression. Opposing injustice requires courage and commitment and two of the Sikh Gurus lost their lives in pursuit of this ideal. The other requirement emphasised in Sikh teachings, is belief in the equality of all members of our human family, including the dignity and complete equality of women. On that historic Vaisakhi day, the Guru took gender equality a step further by giving women the title ‘Kaur’ or ‘princess’, emphasising not only their dignity and worth, but also that they were individuals in their own right and did not have to take their husband’s name. Today, these concepts are widely accepted and we rightly have legislation against discriminatory behaviour. But I believe there is a danger of legislation sometimes being used to enforce sameness and undue conformity, when the one fact of life is that we are all different. The message of Vaisakhi today is, that while working for equality of respect and opportunity for all, it is important that we also respect the rights of those who question, or choose to differ from, transient social or political norms. [url]http://www.bbc.co.uk/programmes/p00szxv6/clips?page=1[/url] [/QUOTE]
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