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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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Blackest Day In The History Of Sikh
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<blockquote data-quote="drkhalsa" data-source="post: 27180" data-attributes="member: 384"><p>TAKEN FROM THE ASIAN AGE Newspaper</p><p> </p><p> </p><p> </p><p><a href="http://www.asianage.com/main.asp?layout=2&cat1=6&cat2=44&newsid=236149" target="_blank"><span style="color: #0000ff"><strong>Will Punjab’s dark days come back again?</strong></span></a></p><p> </p><p>[FONT=Verdana,Arial][SIZE=-2]<span style="color: #333333">7/17/2006 12:39:34 AM</span>[/SIZE][/FONT]<em>- By Kuldip Nayar</em></p><p></p><p><span style="font-size: 10px">Those who can recall Punjab terrorism would also recall the hand of Pakistan behind the terrorist activities. Those were the gory days which people in the state would find it difficult to efface from their memory. Last week’s Mumbai blasts reminded me of the horror that Punjab went through. The other day, I saw a build-up to that horror, or at least an effort towards bringing it back, in Amritsar.</span></p><p><span style="font-size: 10px">I was present at a huge gathering at the Manji Sahib Hall in the Golden Temple complex. The Shiromani Gurdwara Prabandhak Committee (SGPC) was observing the 400th year of the Akal Takht’s foundation, the highest Sikh temporal seat. I had been invited, along with Vijay Pratap, a human rights activist, to receive from Akali Dal president Parkash Singh Badal an award for having fought against the Emergency (1975-1977) and gone to jail in the process.</span></p><p><span style="font-size: 10px">The award ceremony went off peacefully in the presence of thousands of people. It was declared from the podium that some more people would be given awards and the opportunity to address the gathering. Listed among the people were the supporters of Simranjit Singh Mann, Badal’s inveterate opponent and an advocate of militancy. But Mann’s men became impatient and did not want to wait for their turn.</span></p><p><span style="font-size: 10px">A few among them rushed to the stage and roughed up the SGPC chief Avtar Singh Makkar, and tried to capture the podium. Swords were drawn and turbans went flying as people from both sides clashed. Supporters of Mann pushed forward, while the SGPC leaders pleaded with them to have their separate dais if they were insistent on having their own way. The clash scared the congregation and people began to disperse. No amount of exhortation could bring them back. Guru Granth Sahib, the holy book, was removed from the hall and the visibly disturbed Badal was taken to a safe place inside the temple complex.</span></p><p><span style="font-size: 10px">That the sacrilegious act took place in the "presence" of the Guru Granth Sahib, left a bad impression on me. I feel that the Sikh community is its own enemy. There are groups within groups, and quarrels to get a place of vantage in the religious hierarchy or in gurdwaras that will bring them to limelight and get them funds. However unworthy some may be to occupy these positions, they have to go through a process of election. Punjab, Haryana and Delhi have laws that elect, from the Sikh electoral college, a set of people who administer the gurdwaras in their respective states. The problem arises when those ousted do not accept the majority verdict and indulge in activities which prevent the management from doing its work. True, it is not all that altruistic, but it needs to be so. What is required is tolerance. No community has suffered so much in a relatively short span of time as the Sikhs have. Name the atrocity, they have undergone it. The community is courageous enough to bear sufferings willingly as part of its faith. Indeed, theirs is a long saga of confrontation and sacrifice which has got tangled with other things. The community is still in the grip of division and dictation, feudalism and fundamentalism. In fact, it is commendable how the community, about 550 years old, has faced bravely the challenges to their tradition, turbaned and bewhiskered as they are. In numbers, they are only six million, but they have made their presence felt wherever they have gone.</span></p><p><span style="font-size: 10px">They are spread all over the world. But their homeland is India. Punjab, where most of them live, has experienced many agitations because only through the state’s division and re-division could they get a majority. But with the influx of labour from Bihar and elsewhere, the Punjabi-speaking population is nearly losing its majority. This may create problems in the future.</span></p><p><span style="font-size: 10px">Coming back to the Manji Sahib incident, it has evoked all-round condemnation, particularly from Sikh organisations. The proceedings were televised live, so several people rang me up from Canada and the United Kingdom to voice their concern. However, this is not the first such incident. Nor will it be the last. The Sikh community has to ponder over the incident because it disturbed a religious function held to commemorate the establishment of the Akal Takht. Obviously, those who did it had politics in their mind. State elections are only six months away. The Congress, which is in power, is using all tactics to stall its opponent, the Akali Dal, from winning the polls. </span></p><p><span style="font-size: 10px">I wonder if this incident is the beginning of the Giani Zail Singh-type politics. Then the Congress found the extremist Bhindranwale and lionised him to fight against the Akalis. Things went beyond control and the result was disastrous. One, the Army attacked the Golden Temple where Bhindranwale had tried to build a state within a state. Two, Prime Minister Indira Gandhi’s Sikh guards assassinated her. This led to another fiendish retaliation: the killing of innocent Sikhs in broad daylight, 3,000 in Delhi alone. What is called the Sikh problem got more aggravated. The elevation of Manmohan Singh as Prime Minister has resolved that problem to a large extent, and that Mrs Indira Gandhi’s daughter-in-law, Sonia Gandhi, has brought it about, has made all the difference. But the notion of mixing miri and piri, religion with politics, continues to be the real bane. When Guru Hargobind Sahib rationalised merging politics with religion, his purpose was to instil sentiments of social service among his followers. He wanted Sikhs to pay attention to the lowest in the land. No doubt, Sikhs are far ahead in this compared to other communities. Still, their contribution is not in proportion to the wealth at their command. Why cannot the community channelise its money to productive avenues so as to absorb lakhs of unemployed Sikhs who are prone to drugs? One of the main causes of the last militancy in Punjab was the unemployment of the Sikh youth. </span></p><p><span style="font-size: 10px">The Sikh community still dreams of what India’s first Prime Minister Jawaharlal Nehru had said: the Sikhs would have a place of their own where they would enjoy the "glow." Every agitation begins and ends with that. The much-decried Anandpur Sahib Resolution is a watered down version of Article 370 which gives special status to Jammu and Kashmir.</span></p><p><span style="font-size: 10px">The Sikhs, by and large, have come to accept provincial autonomy like the rest of Indians. But the problem with the Sikh community is that it tends to mix religion and politics. It is not opposed to secularism but it over-emphasises its religious identity. Guru Nanak Dev, the founder of Sikhism, preached pluralism and put together the sayings of Hindu, Muslim and other saints in the Guru Granth Sahib. It is pluralism the Sikhs should be pursuing and upholding, not religious jingoism. When they get carried away by passions as was seen at the Manji Sahib hall, they exhibit a trait which impairs the community’s image. </span></p><p><span style="font-size: 10px"></span></p></blockquote><p></p>
[QUOTE="drkhalsa, post: 27180, member: 384"] TAKEN FROM THE ASIAN AGE Newspaper [URL="http://www.asianage.com/main.asp?layout=2&cat1=6&cat2=44&newsid=236149"][COLOR=#0000ff][B]Will Punjab’s dark days come back again?[/B][/COLOR][/URL] [FONT=Verdana,Arial][SIZE=-2][COLOR=#333333]7/17/2006 12:39:34 AM[/COLOR][/SIZE][/FONT][I]- By Kuldip Nayar[/I] [SIZE=2]Those who can recall Punjab terrorism would also recall the hand of Pakistan behind the terrorist activities. Those were the gory days which people in the state would find it difficult to efface from their memory. Last week’s Mumbai blasts reminded me of the horror that Punjab went through. The other day, I saw a build-up to that horror, or at least an effort towards bringing it back, in Amritsar. I was present at a huge gathering at the Manji Sahib Hall in the Golden Temple complex. The Shiromani Gurdwara Prabandhak Committee (SGPC) was observing the 400th year of the Akal Takht’s foundation, the highest Sikh temporal seat. I had been invited, along with Vijay Pratap, a human rights activist, to receive from Akali Dal president Parkash Singh Badal an award for having fought against the Emergency (1975-1977) and gone to jail in the process. The award ceremony went off peacefully in the presence of thousands of people. It was declared from the podium that some more people would be given awards and the opportunity to address the gathering. Listed among the people were the supporters of Simranjit Singh Mann, Badal’s inveterate opponent and an advocate of militancy. But Mann’s men became impatient and did not want to wait for their turn. A few among them rushed to the stage and roughed up the SGPC chief Avtar Singh Makkar, and tried to capture the podium. Swords were drawn and turbans went flying as people from both sides clashed. Supporters of Mann pushed forward, while the SGPC leaders pleaded with them to have their separate dais if they were insistent on having their own way. The clash scared the congregation and people began to disperse. No amount of exhortation could bring them back. Guru Granth Sahib, the holy book, was removed from the hall and the visibly disturbed Badal was taken to a safe place inside the temple complex. That the sacrilegious act took place in the "presence" of the Guru Granth Sahib, left a bad impression on me. I feel that the Sikh community is its own enemy. There are groups within groups, and quarrels to get a place of vantage in the religious hierarchy or in gurdwaras that will bring them to limelight and get them funds. However unworthy some may be to occupy these positions, they have to go through a process of election. Punjab, Haryana and Delhi have laws that elect, from the Sikh electoral college, a set of people who administer the gurdwaras in their respective states. The problem arises when those ousted do not accept the majority verdict and indulge in activities which prevent the management from doing its work. True, it is not all that altruistic, but it needs to be so. What is required is tolerance. No community has suffered so much in a relatively short span of time as the Sikhs have. Name the atrocity, they have undergone it. The community is courageous enough to bear sufferings willingly as part of its faith. Indeed, theirs is a long saga of confrontation and sacrifice which has got tangled with other things. The community is still in the grip of division and dictation, feudalism and fundamentalism. In fact, it is commendable how the community, about 550 years old, has faced bravely the challenges to their tradition, turbaned and bewhiskered as they are. In numbers, they are only six million, but they have made their presence felt wherever they have gone. They are spread all over the world. But their homeland is India. Punjab, where most of them live, has experienced many agitations because only through the state’s division and re-division could they get a majority. But with the influx of labour from Bihar and elsewhere, the Punjabi-speaking population is nearly losing its majority. This may create problems in the future. Coming back to the Manji Sahib incident, it has evoked all-round condemnation, particularly from Sikh organisations. The proceedings were televised live, so several people rang me up from Canada and the United Kingdom to voice their concern. However, this is not the first such incident. Nor will it be the last. The Sikh community has to ponder over the incident because it disturbed a religious function held to commemorate the establishment of the Akal Takht. Obviously, those who did it had politics in their mind. State elections are only six months away. The Congress, which is in power, is using all tactics to stall its opponent, the Akali Dal, from winning the polls. I wonder if this incident is the beginning of the Giani Zail Singh-type politics. Then the Congress found the extremist Bhindranwale and lionised him to fight against the Akalis. Things went beyond control and the result was disastrous. One, the Army attacked the Golden Temple where Bhindranwale had tried to build a state within a state. Two, Prime Minister Indira Gandhi’s Sikh guards assassinated her. This led to another fiendish retaliation: the killing of innocent Sikhs in broad daylight, 3,000 in Delhi alone. What is called the Sikh problem got more aggravated. The elevation of Manmohan Singh as Prime Minister has resolved that problem to a large extent, and that Mrs Indira Gandhi’s daughter-in-law, Sonia Gandhi, has brought it about, has made all the difference. But the notion of mixing miri and piri, religion with politics, continues to be the real bane. When Guru Hargobind Sahib rationalised merging politics with religion, his purpose was to instil sentiments of social service among his followers. He wanted Sikhs to pay attention to the lowest in the land. No doubt, Sikhs are far ahead in this compared to other communities. Still, their contribution is not in proportion to the wealth at their command. Why cannot the community channelise its money to productive avenues so as to absorb lakhs of unemployed Sikhs who are prone to drugs? One of the main causes of the last militancy in Punjab was the unemployment of the Sikh youth. The Sikh community still dreams of what India’s first Prime Minister Jawaharlal Nehru had said: the Sikhs would have a place of their own where they would enjoy the "glow." Every agitation begins and ends with that. The much-decried Anandpur Sahib Resolution is a watered down version of Article 370 which gives special status to Jammu and Kashmir. The Sikhs, by and large, have come to accept provincial autonomy like the rest of Indians. But the problem with the Sikh community is that it tends to mix religion and politics. It is not opposed to secularism but it over-emphasises its religious identity. Guru Nanak Dev, the founder of Sikhism, preached pluralism and put together the sayings of Hindu, Muslim and other saints in the Guru Granth Sahib. It is pluralism the Sikhs should be pursuing and upholding, not religious jingoism. When they get carried away by passions as was seen at the Manji Sahib hall, they exhibit a trait which impairs the community’s image. [/SIZE] [/QUOTE]
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