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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: 189378" data-attributes="member: 12855"><p><strong>16 July 2013</strong></p><p></p><p>Last week I attended the first AGM of the newly formed all party parliamentary group on international religious freedom setup to look at ways of protecting basic human rights in the face of mounting bigotry in many parts of the world. To date is has received evidence from persecuted Bahai's in Iran, Muslims in Burma, Christians in North Korea and Saudi Arabia, Hindus in Pakistan and many others. Little is now left of a once thriving Sikh community in Afghanistan, the list is virtually endless. As a first step the new group will continue mapping the extent of religious persecution in different areas of the world and lobby the government to take the lead in ensuring international aid is strictly tied to full observance of international freedom of belief as detailed in article 18 of UN declaration of human rights. It also has the difficult task of trying to ensure that we and others do not turn a blind eye to human rights abuses in so called friendly countries. It was the great human rights activist Andrei Sakharov who observed there'll be no peace in the world until we are even handed in addressing such abuse. The question we all have to ask is why do religions which preach peace and forgiveness themselves promote or get actively involved in horrendous violence against those of a different faith? How can we get followers of our different religions to respect the clear teachings of the tolerance and respect to others found in our scriptures? To me as a Sikh the answer lies in the fact that while the core teachings of religion are easy to understand, living true to them is far more demanding. We find it easier to turn to and import negative culture onto our different religions, which often carries with it false and divisive notions of superiority. With the passage of time these negative cultural attitudes to those that are different often trump underlying ethical teachings. The Sikh Gurus observed in some memorable verses how such negative and divisive culture masked and distorted true religious teachings, and urged a spring cleaning of that which passes for belief to bring uplifting ethical teachings of responsibility and concern for others back to the fore. Much the same task faces all the religions today.</p><p></p><p><strong>31 July 2013</strong></p><p></p><p>Last week I attended a relaunch of the book by a celebrated author Patwant Singh about the life of Maharaja Ranjit Singh, the charismatic first and last Sikh ruler of the Punjab. Ranjit Singh was the astute leader who managed to unite different Sikh factions behind him to eventually become the ruler of a vast kingdom that included the whole of Panjab before its partition in 1947 and the state of Kashmir. Ranjit Singh blinded in one eye due to small pox in childhood was completely illiterate. As a child he frequently attended Gurdwara and was moved by the stories of the Sikhs in battle and heavily influenced by the Guru's teaching of respect for the beliefs of all people. As ruler of Punjab he would refer to his loss of sight in one eye by saying it was God's purpose that he look on all faiths with the same eye. His government included members of all communities. It was he who put the gold on the Golden Temple in Amritsar. He also built a beautiful Hundu temple on the banks of the Ganges and gave lavishly to the upkeep of Mosques in Panjab. There is a wonderful story of some Sikh villagers complaining to the Maharaja that the daily Muslim call to prayer was too loud and disturbing. The Maharaja suggested that if the villagers took on the responsibility for reminding individual Muslims when it was time for prayers, he'd consider their complaint. It was quietly dropped. On another occasion he met a Muslim with a handwritten copy of the Quran which had taken him years to produce but was proving difficult to sell. The Maharaja appreciated the man's dedicated effort and paid the astonished vendor handsomely for his work. Ranjit Singh's kingdom which brought peace and prosperity to Panjab after centuries of invasions and religious conflicts came to an abrupt end with his death in 1839. Times have changed and conflicts have now become more complex with wider implications for a smaller more inter-dependent world but this brief glimpse of Ranjit Singh's respect for difference, underlines the importance for aiming for the wellbeing of all people in resolving conflict and bringing peace and prosperity to many suffering areas of the world today.</p><p></p><p><a href="http://www.bbc.co.uk/programmes/p00szxv6/clips" target="_blank">http://www.bbc.co.uk/programmes/p00szxv6/clips</a></p></blockquote><p></p>
[QUOTE="findingmyway, post: 189378, member: 12855"] [B]16 July 2013[/B] Last week I attended the first AGM of the newly formed all party parliamentary group on international religious freedom setup to look at ways of protecting basic human rights in the face of mounting bigotry in many parts of the world. To date is has received evidence from persecuted Bahai's in Iran, Muslims in Burma, Christians in North Korea and Saudi Arabia, Hindus in Pakistan and many others. Little is now left of a once thriving Sikh community in Afghanistan, the list is virtually endless. As a first step the new group will continue mapping the extent of religious persecution in different areas of the world and lobby the government to take the lead in ensuring international aid is strictly tied to full observance of international freedom of belief as detailed in article 18 of UN declaration of human rights. It also has the difficult task of trying to ensure that we and others do not turn a blind eye to human rights abuses in so called friendly countries. It was the great human rights activist Andrei Sakharov who observed there'll be no peace in the world until we are even handed in addressing such abuse. The question we all have to ask is why do religions which preach peace and forgiveness themselves promote or get actively involved in horrendous violence against those of a different faith? How can we get followers of our different religions to respect the clear teachings of the tolerance and respect to others found in our scriptures? To me as a Sikh the answer lies in the fact that while the core teachings of religion are easy to understand, living true to them is far more demanding. We find it easier to turn to and import negative culture onto our different religions, which often carries with it false and divisive notions of superiority. With the passage of time these negative cultural attitudes to those that are different often trump underlying ethical teachings. The Sikh Gurus observed in some memorable verses how such negative and divisive culture masked and distorted true religious teachings, and urged a spring cleaning of that which passes for belief to bring uplifting ethical teachings of responsibility and concern for others back to the fore. Much the same task faces all the religions today. [B]31 July 2013[/B] Last week I attended a relaunch of the book by a celebrated author Patwant Singh about the life of Maharaja Ranjit Singh, the charismatic first and last Sikh ruler of the Punjab. Ranjit Singh was the astute leader who managed to unite different Sikh factions behind him to eventually become the ruler of a vast kingdom that included the whole of Panjab before its partition in 1947 and the state of Kashmir. Ranjit Singh blinded in one eye due to small pox in childhood was completely illiterate. As a child he frequently attended Gurdwara and was moved by the stories of the Sikhs in battle and heavily influenced by the Guru's teaching of respect for the beliefs of all people. As ruler of Punjab he would refer to his loss of sight in one eye by saying it was God's purpose that he look on all faiths with the same eye. His government included members of all communities. It was he who put the gold on the Golden Temple in Amritsar. He also built a beautiful Hundu temple on the banks of the Ganges and gave lavishly to the upkeep of Mosques in Panjab. There is a wonderful story of some Sikh villagers complaining to the Maharaja that the daily Muslim call to prayer was too loud and disturbing. The Maharaja suggested that if the villagers took on the responsibility for reminding individual Muslims when it was time for prayers, he'd consider their complaint. It was quietly dropped. On another occasion he met a Muslim with a handwritten copy of the Quran which had taken him years to produce but was proving difficult to sell. The Maharaja appreciated the man's dedicated effort and paid the astonished vendor handsomely for his work. Ranjit Singh's kingdom which brought peace and prosperity to Panjab after centuries of invasions and religious conflicts came to an abrupt end with his death in 1839. Times have changed and conflicts have now become more complex with wider implications for a smaller more inter-dependent world but this brief glimpse of Ranjit Singh's respect for difference, underlines the importance for aiming for the wellbeing of all people in resolving conflict and bringing peace and prosperity to many suffering areas of the world today. [url]http://www.bbc.co.uk/programmes/p00szxv6/clips[/url] [/QUOTE]
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