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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="skeptik" data-source="post: 45953" data-attributes="member: 3353"><p>I welcome your wish, Dalsingh, to take the discussion further. Though I must protest; it is a bit late to bring up definitions, isnt it? If there was need for clarification we should have done that earlier. Still, better now than never. Your recap of my view is, as far as I can see, honest and accurate. The neo-sikh interpretation I have been speaking about is not quite the same as all-out liberalism. The important differences I will mention later, but I will start by stating what neo-sikh's have in common with liberals. Neo-sikhs are characterised fundamentally by their desire to reform sikh society, which they see to be in a state of great moral decline. They share with liberals the belief that Enlightenment values of education and of removing ignorance, of creating a equal society, and one with great freedom will lead to happier lives and less evil. Liberals believe that the way to acheive these goals of theirs is to create a society where each individual has the greatest amount of autonomy - which means each is capable of acting independently and freely without restriction. It is from this axiom and desire for autonomy that liberals derive their views, for example, that women ought to able to wear whatever they wish, and that women ought to be able to have careers - because they believe the autonomy of women needs to be respected. </p><p></p><p>Neo-sikhs too share these ideals though they might not care about certain particulars, for they believe human affairs should not be influenced by things like caste, gender or race. They believe equality when added to our sikh societies will restore it to the good-old-days of the Sikh gurus, when such an equal society did exist, and was a beautiful perfect thing needing to be recreated. Ofcourse neo-sikhs disagree with liberals in some particular cases, such as yourself, expressing disinterest at free expression of sexuality, vis, mini-skirts and bikinis implying female liberation. There may be any number of such disagreements between neo-sikhs and liberals - but for the most part, they agree on fundamental ideals. Where they disagree, it is usually in trivial detail, and I think, were the neo-sikh to think carefully and honestly, he would be led to finding his position to be in error because it violates the ideals of equality. This is the case too with your other example, the man with multiple partners vs the woman with many partners. Equality demands these two to be treated the same, and there the liberal view is essentially true to the ideals. Furthermore this isnt simply a degenerate case, as you seem to say, but the rule, for liberalism is just as absurd elsewhere. </p><p></p><p>Still you say this definitely was not a cause for the gurus, implying that you understand there are sensible limits to the extent equality is to be sought, and to the places it is to be applied. This is a first step is recognising the disparity between Sikhi and Neo-Sikhi. For in one, ideals such as these are automatic and pervasive, and in the other, they are not, and must be justified in each given social situation. You wrote "some enlightened concepts that are broadly in line with modern thought exists in Sikhism," and it is these concepts I am attacking specifically. These are false too, and not just the degenerate cases. In fact all of liberalism is false, but I am not concerned with liberalism in general - but the neo-sikh version, which is exactly the one you have singled out as being correct. Throughout this thread, I have had in mind the neo-sikh version, and not the general one, which neo-sikhs might sometimes disagree with, though they do so, by breaching the very (liberal) ideals they hold dear. </p><p></p><p>The other liberal belief i mentioned, which is just as important, is the idea that education and removal of ignorance will lead to attaining the ideals of greater autonomy and thus equality. Neo-sikhs agree with this too, and in their case, hold that Sikhs need to study their Gurbani more closely, and to adhere closely to sikh principles which they claim are vested and enshrined with enlightened ideals. They hold that were Sikhs better at doing this, that more and more neo-sikh ideals would be attained, and this would lead to a better, more sikh society. Conversely since they say that Sikh society is in such a dire state, It is such a state because Sikhs failed to follow neo-sikh ideals, which they claim are those of the Sikh Gurus. All neo-sikhs more or less believe this, and believe it fairly passionately.</p><p></p><p>These then are the neo-sikh beliefs and ideals, which they claim were also held by the Sikh Gurus. Ultimately they are wrong about this, as I've shown elsewhere. Neo-sikhs hold that Sikh society as it exists today is in jeopardy; That it needs urgent reform, and that this reform should be targeted in spirit of neo-sikh ideals. They feel that the reason Sikh society is so troubled is because Sikhs have failed to realise neo-sikh ideals. Furthermore they are fully convinced that society must always be reformed, and that this is to be learnt from the Sikh Gurus, who were such tireless reformers that they are to be admired first and foremost as revolutionaries with egalitarian ideals. Neo-sikhs see the Sikh Gurus as revolutionaries by over-emphasising the social changes the Gurus enacted, and by ignoring the many changes that ought to have been taken but were not, had the sikh Gurus been driven by neo-sikh ideals. They also ignore the contexts under which the changes were enacted but are content simply to concentrate that a change was taken, and that the change was rightful. Neo-sikhs do not demand any explanation for the changes, for they simply do not require them. To them it is self-evident that change is good, and society needs to be changed, so the details are irrelevant so long as the change can be interpreted and justified by neo-sikh ideals. So much for neo-sikh liberalism. In my next post I will address your points about conservativism.</p></blockquote><p></p>
[QUOTE="skeptik, post: 45953, member: 3353"] I welcome your wish, Dalsingh, to take the discussion further. Though I must protest; it is a bit late to bring up definitions, isnt it? If there was need for clarification we should have done that earlier. Still, better now than never. Your recap of my view is, as far as I can see, honest and accurate. The neo-sikh interpretation I have been speaking about is not quite the same as all-out liberalism. The important differences I will mention later, but I will start by stating what neo-sikh's have in common with liberals. Neo-sikhs are characterised fundamentally by their desire to reform sikh society, which they see to be in a state of great moral decline. They share with liberals the belief that Enlightenment values of education and of removing ignorance, of creating a equal society, and one with great freedom will lead to happier lives and less evil. Liberals believe that the way to acheive these goals of theirs is to create a society where each individual has the greatest amount of autonomy - which means each is capable of acting independently and freely without restriction. It is from this axiom and desire for autonomy that liberals derive their views, for example, that women ought to able to wear whatever they wish, and that women ought to be able to have careers - because they believe the autonomy of women needs to be respected. Neo-sikhs too share these ideals though they might not care about certain particulars, for they believe human affairs should not be influenced by things like caste, gender or race. They believe equality when added to our sikh societies will restore it to the good-old-days of the Sikh gurus, when such an equal society did exist, and was a beautiful perfect thing needing to be recreated. Ofcourse neo-sikhs disagree with liberals in some particular cases, such as yourself, expressing disinterest at free expression of sexuality, vis, mini-skirts and bikinis implying female liberation. There may be any number of such disagreements between neo-sikhs and liberals - but for the most part, they agree on fundamental ideals. Where they disagree, it is usually in trivial detail, and I think, were the neo-sikh to think carefully and honestly, he would be led to finding his position to be in error because it violates the ideals of equality. This is the case too with your other example, the man with multiple partners vs the woman with many partners. Equality demands these two to be treated the same, and there the liberal view is essentially true to the ideals. Furthermore this isnt simply a degenerate case, as you seem to say, but the rule, for liberalism is just as absurd elsewhere. Still you say this definitely was not a cause for the gurus, implying that you understand there are sensible limits to the extent equality is to be sought, and to the places it is to be applied. This is a first step is recognising the disparity between Sikhi and Neo-Sikhi. For in one, ideals such as these are automatic and pervasive, and in the other, they are not, and must be justified in each given social situation. You wrote "some enlightened concepts that are broadly in line with modern thought exists in Sikhism," and it is these concepts I am attacking specifically. These are false too, and not just the degenerate cases. In fact all of liberalism is false, but I am not concerned with liberalism in general - but the neo-sikh version, which is exactly the one you have singled out as being correct. Throughout this thread, I have had in mind the neo-sikh version, and not the general one, which neo-sikhs might sometimes disagree with, though they do so, by breaching the very (liberal) ideals they hold dear. The other liberal belief i mentioned, which is just as important, is the idea that education and removal of ignorance will lead to attaining the ideals of greater autonomy and thus equality. Neo-sikhs agree with this too, and in their case, hold that Sikhs need to study their Gurbani more closely, and to adhere closely to sikh principles which they claim are vested and enshrined with enlightened ideals. They hold that were Sikhs better at doing this, that more and more neo-sikh ideals would be attained, and this would lead to a better, more sikh society. Conversely since they say that Sikh society is in such a dire state, It is such a state because Sikhs failed to follow neo-sikh ideals, which they claim are those of the Sikh Gurus. All neo-sikhs more or less believe this, and believe it fairly passionately. These then are the neo-sikh beliefs and ideals, which they claim were also held by the Sikh Gurus. Ultimately they are wrong about this, as I've shown elsewhere. Neo-sikhs hold that Sikh society as it exists today is in jeopardy; That it needs urgent reform, and that this reform should be targeted in spirit of neo-sikh ideals. They feel that the reason Sikh society is so troubled is because Sikhs have failed to realise neo-sikh ideals. Furthermore they are fully convinced that society must always be reformed, and that this is to be learnt from the Sikh Gurus, who were such tireless reformers that they are to be admired first and foremost as revolutionaries with egalitarian ideals. Neo-sikhs see the Sikh Gurus as revolutionaries by over-emphasising the social changes the Gurus enacted, and by ignoring the many changes that ought to have been taken but were not, had the sikh Gurus been driven by neo-sikh ideals. They also ignore the contexts under which the changes were enacted but are content simply to concentrate that a change was taken, and that the change was rightful. Neo-sikhs do not demand any explanation for the changes, for they simply do not require them. To them it is self-evident that change is good, and society needs to be changed, so the details are irrelevant so long as the change can be interpreted and justified by neo-sikh ideals. So much for neo-sikh liberalism. In my next post I will address your points about conservativism. [/QUOTE]
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