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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
Bhagat Singh
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<blockquote data-quote="rav0615" data-source="post: 25324" data-attributes="member: 2518"><p><strong>Re: Bhagat Singh and the Khalistani.</strong></p><p></p><p>bulleshah</p><p> </p><p>While I have come to respect some of your more nuanced posts on this board, it seems rather plain that the manner in which you present your views indicate an attmept to provoke trouble. I hope I'm wrong.</p><p> </p><p>In any case, let us deal with Bhagat Singh. </p><p> </p><p>Do you think that Punjabis (Sikhs or otherwise) are <em>that </em>thick as to not know that Bhagat Singh was a clean shaven atheist? Do you think that the <em>only</em> reason he is respected and revered is becasue someone decided to put a pagri on his head? If so, then you are sadly mistaken.</p><p> </p><p>Punabis generally (and Sikhs particularly) recognise good people who fight for justice and righteousness. That is the reason he is revered by 'the people'. Whether or not he was a Marxist-atheist or not does not matter. Also, Sikhs see it as an honour that he was born into a Sikh family (not Tat Khalsa or whatever, just Sikh). </p><p> </p><p>As regards to 'Indian history', most of what we have today (from all aspects and accounts - Sikh, hindu or Muslim) is largely fictitious. The only notable (ie honest) Sikh historians of modern times have been the late Ganda Singh and Khushwant Singh (yes, his politics are dubious at times but he writes first class history). Anyway, people like Bhagat Singh and his memory are hijacked by all and sundry in order to score cheap political points. </p><p> </p><p>The rest of your post has little to do with Bhagat Singh but I will attempt to address it anyway.</p><p> </p><p>Your general argument on this thread and on many others is that the construction of religious boundaries (or labels) was a British innovation in order to 'divide and rule'. You are correct. But what you consistently fail to realise is that the boudaries have been drawn and they cannot be undrawn. It's too late for that. Why, because Pakistan was created, 1984 happened and people are still getting butchered because of these lines. So where do we go from here? That is the question. Your argument that we should all become 'Sikh-Hindu' (whatever that means), or more accurately, we should just become 'people' again (rather than all these labels) can and perhaps should be seen as noble and idealistic but it is not realistic.</p></blockquote><p></p>
[QUOTE="rav0615, post: 25324, member: 2518"] [b]Re: Bhagat Singh and the Khalistani.[/b] bulleshah While I have come to respect some of your more nuanced posts on this board, it seems rather plain that the manner in which you present your views indicate an attmept to provoke trouble. I hope I'm wrong. In any case, let us deal with Bhagat Singh. Do you think that Punjabis (Sikhs or otherwise) are [I]that [/I]thick as to not know that Bhagat Singh was a clean shaven atheist? Do you think that the [I]only[/I] reason he is respected and revered is becasue someone decided to put a pagri on his head? If so, then you are sadly mistaken. Punabis generally (and Sikhs particularly) recognise good people who fight for justice and righteousness. That is the reason he is revered by 'the people'. Whether or not he was a Marxist-atheist or not does not matter. Also, Sikhs see it as an honour that he was born into a Sikh family (not Tat Khalsa or whatever, just Sikh). As regards to 'Indian history', most of what we have today (from all aspects and accounts - Sikh, hindu or Muslim) is largely fictitious. The only notable (ie honest) Sikh historians of modern times have been the late Ganda Singh and Khushwant Singh (yes, his politics are dubious at times but he writes first class history). Anyway, people like Bhagat Singh and his memory are hijacked by all and sundry in order to score cheap political points. The rest of your post has little to do with Bhagat Singh but I will attempt to address it anyway. Your general argument on this thread and on many others is that the construction of religious boundaries (or labels) was a British innovation in order to 'divide and rule'. You are correct. But what you consistently fail to realise is that the boudaries have been drawn and they cannot be undrawn. It's too late for that. Why, because Pakistan was created, 1984 happened and people are still getting butchered because of these lines. So where do we go from here? That is the question. Your argument that we should all become 'Sikh-Hindu' (whatever that means), or more accurately, we should just become 'people' again (rather than all these labels) can and perhaps should be seen as noble and idealistic but it is not realistic. [/QUOTE]
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Bhagat Singh
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