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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="skeptik2" data-source="post: 45973" data-attributes="member: 3358"><p>It is indeed difficult to change society, and this is a good thing, not a bad one. For if society were too easily changed, then there is a greater chance of it changing to become worser and not better. Consider an example. I have a television set which doesnt work properly, sometimes the picture is fuzzy, or the sound no longer can be heard. There are very few people in the world who can fix my television set so that it works better. But if i open my television and change something, maybe taking a part out, or tightening a screw or something like that, then there is a greater chance of ruining the television set, and worser than it was before i changed it. But sometimes, its possible to make the television better. Maybe if i kick it on the side, it will start working properly. But this is a very small chance. Only a proper television repairman can fix my television, and even if he fixes it, it wont become better than a working television, it will be just as good. There is a sensible limit to how good a television can be. </p><p></p><p>Society though is much more complicated than a television set. It is much more difficult to fix society simply because of all the complexity involved. Sometimes we want to make something better, but after all of our best efforts, not only have we not fixed it, but we have made it worser. In society, unlike with televisions, there are very few society-repairmen. You might say the Guru's were such repairmen, and even if they were, we are not, so we cannot play their roles by claiming that we need to go further than what they gurus did, simply because the job is unfinished.</p><p></p><p>A working television is a working television, and it cannot be fixed further. A working society is similar too. But we can always imagine that we will make society better, but sometimes it best left alone. This fact though is missed by most neo-sikhs, who are so convinced that society needs fixing, that they are unwilling, or uncapable of being reasonable, and seeing that sometimes society is good enough, and trying to fix it more, can only make things worse, and not better. Even if by chance they dont make it worse, they have wasted precious resources in a task that wasnt required. We have limited resources and we should target them at real problems, not imaginary ones, out a destructive desire for elusive and utopian perfection.</p><p></p><p>Furthermore the worst mistake neo-sikhs make is their mischaracterization of the Sikh Gurus as utopian idealists. This is to say they were like the repair-man who always sees any television set as needing to be fixed. Such a repairman wants to change always and often. He wants to improve society always, regardless of whatever condition it is in already. He doesnt know when to stop, because so long as there are television sets, they can be be improved, and should be improved. He doesnt realise that messing with a working television set will probably make it worse, and cant make it better than it already was before he meddled with it. This then is the neo-sikh view, and he is convinced the job ahead of him is huge and difficult. Ofcourse it is, but this is only because he has such unreasonable goals, and unreasonable expectations.</p><p></p><p>We should keep society healthy and in good condition, but part of doing this is not changing it just because of the fashion of the times. Every year there is a different season for clothing, for technology and so on, and there are new ideas on how society should be. But a working society owes itself to be taken seriously and to be respected for what it is, and that is, a tested, enduring thing which has been refined and maintained throughout history. It contains in itself the weighed wisdom of experience, the collective marks of wiser and less wiser men, the lessons learnt with the greatest cost of life and human intellect. It is a complex fragile thing that needs to be treated with great care. What is a bad idea is to accept newer ideas that promise to make things not only better, but much much better. Idealistic ideas are common and cheap, they are found everywhere and anywhere. But we owe it to ourselves to be conservative in our changes. To only make changes when they are small and even then, when they are like servicing a machine, to be kept working in good condition. Oil changes are okay, but drastic upgrades are to be viewed with caution. </p><p></p><p>There are great geniuses who can make a newer engine, a newer television that is superior to previous ones, but these men are extremely rare. The gurus were such geniuses, we are not. We should not presume more than what they said, more than what they wrote, and more that what they did. We should be truthful and honest when we consider their words. This is only the basic responsibility we owe to our faith. If a genius changes an engine, it is not because he simply thought 'i want to make this better', and magically, he changed something and it was better because of the virtue of change. It is because he knew how ordinary engines worked, he understood their limitations and their qualities, and he made a change because he understood how it would affect the whole vehicle. Instead neo-sikhs simply say, see, the Gurus made changes, their changes were good, thus change itself is good, thus the gurus were revolutionaries and it is our duty as sikhs to be society repairing revolutionaries too.</p></blockquote><p></p>
[QUOTE="skeptik2, post: 45973, member: 3358"] It is indeed difficult to change society, and this is a good thing, not a bad one. For if society were too easily changed, then there is a greater chance of it changing to become worser and not better. Consider an example. I have a television set which doesnt work properly, sometimes the picture is fuzzy, or the sound no longer can be heard. There are very few people in the world who can fix my television set so that it works better. But if i open my television and change something, maybe taking a part out, or tightening a screw or something like that, then there is a greater chance of ruining the television set, and worser than it was before i changed it. But sometimes, its possible to make the television better. Maybe if i kick it on the side, it will start working properly. But this is a very small chance. Only a proper television repairman can fix my television, and even if he fixes it, it wont become better than a working television, it will be just as good. There is a sensible limit to how good a television can be. Society though is much more complicated than a television set. It is much more difficult to fix society simply because of all the complexity involved. Sometimes we want to make something better, but after all of our best efforts, not only have we not fixed it, but we have made it worser. In society, unlike with televisions, there are very few society-repairmen. You might say the Guru's were such repairmen, and even if they were, we are not, so we cannot play their roles by claiming that we need to go further than what they gurus did, simply because the job is unfinished. A working television is a working television, and it cannot be fixed further. A working society is similar too. But we can always imagine that we will make society better, but sometimes it best left alone. This fact though is missed by most neo-sikhs, who are so convinced that society needs fixing, that they are unwilling, or uncapable of being reasonable, and seeing that sometimes society is good enough, and trying to fix it more, can only make things worse, and not better. Even if by chance they dont make it worse, they have wasted precious resources in a task that wasnt required. We have limited resources and we should target them at real problems, not imaginary ones, out a destructive desire for elusive and utopian perfection. Furthermore the worst mistake neo-sikhs make is their mischaracterization of the Sikh Gurus as utopian idealists. This is to say they were like the repair-man who always sees any television set as needing to be fixed. Such a repairman wants to change always and often. He wants to improve society always, regardless of whatever condition it is in already. He doesnt know when to stop, because so long as there are television sets, they can be be improved, and should be improved. He doesnt realise that messing with a working television set will probably make it worse, and cant make it better than it already was before he meddled with it. This then is the neo-sikh view, and he is convinced the job ahead of him is huge and difficult. Ofcourse it is, but this is only because he has such unreasonable goals, and unreasonable expectations. We should keep society healthy and in good condition, but part of doing this is not changing it just because of the fashion of the times. Every year there is a different season for clothing, for technology and so on, and there are new ideas on how society should be. But a working society owes itself to be taken seriously and to be respected for what it is, and that is, a tested, enduring thing which has been refined and maintained throughout history. It contains in itself the weighed wisdom of experience, the collective marks of wiser and less wiser men, the lessons learnt with the greatest cost of life and human intellect. It is a complex fragile thing that needs to be treated with great care. What is a bad idea is to accept newer ideas that promise to make things not only better, but much much better. Idealistic ideas are common and cheap, they are found everywhere and anywhere. But we owe it to ourselves to be conservative in our changes. To only make changes when they are small and even then, when they are like servicing a machine, to be kept working in good condition. Oil changes are okay, but drastic upgrades are to be viewed with caution. There are great geniuses who can make a newer engine, a newer television that is superior to previous ones, but these men are extremely rare. The gurus were such geniuses, we are not. We should not presume more than what they said, more than what they wrote, and more that what they did. We should be truthful and honest when we consider their words. This is only the basic responsibility we owe to our faith. If a genius changes an engine, it is not because he simply thought 'i want to make this better', and magically, he changed something and it was better because of the virtue of change. It is because he knew how ordinary engines worked, he understood their limitations and their qualities, and he made a change because he understood how it would affect the whole vehicle. Instead neo-sikhs simply say, see, the Gurus made changes, their changes were good, thus change itself is good, thus the gurus were revolutionaries and it is our duty as sikhs to be society repairing revolutionaries too. [/QUOTE]
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