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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="dalsingh" data-source="post: 46115" data-attributes="member: 2883"><p>Skeptic,</p><p> </p><p>I find some of what you say to be very insightful and intelligent but there a few things I find problematic. </p><p> </p><p>Firstly, the use of the categories Sikh and neoSikh. Describing them you said. </p><p> </p><p><span style="color: black"><span style="font-family: 'Times New Roman'"></span></span></p><p> <span style="color: black"><span style="font-family: 'Times New Roman'"></span></span></p><p><span style="color: black"><span style="font-family: 'Times New Roman'">This is a very haughty statement for anyone to make. For you to totally discount Sikh writers in this fashion and basically rubbish nearly everything that came before you is no small thing. In fact it is quite radical, not conservative. Can you not see any good in those writers?</span></span></p><p> <span style="color: black"><span style="font-family: 'Times New Roman'"></span></span></p><p><span style="color: black"><span style="font-family: 'Times New Roman'">I would love for you to point out these neoSikh writers and identify those that are Sikh according to your views. What are your views on the Singh Sabha movement for example? Do you see Bhai Vir Singh, Giani Ditt Singh, Kahan Singh Nabha as neoSikh writers?</span></span></p><p> <span style="color: black"><span style="font-family: 'Times New Roman'"></span></span></p><p><span style="color: black"><span style="font-family: 'Times New Roman'"></span></span></p><p>As an example, if you will, I would like you to make commentary on the piece posted by sister Kaur written by Nanak Singh on this forum regarding the need for reform in the panth. Unless I misunderstand you, this would fit into your mould of neoSikh, some comments on how you think the piece deviates from the teachings of Sikhi would be very illuminating. I will post this link at the end of this one. </p><p> </p><p>I think you could easily be in danger of being accused of rewriting history yourself, much like the accusations you are levelling at the "neoSikhs", seeing as there general acceptance of them in the panth.</p><p> </p><p> </p><p>This next thing you posted had me bamboozled for a bit</p><p> </p><p></p><p> </p><p> </p><p><span style="color: black">You see those Afghans dancing around on the streets of Kabul after the Taliban were disposed? A lot of people under Bin Laden style society did not feel it created a "greatly improved society".</span></p><p> </p><p><span style="color: black">Your use of the terms negative and postive changes needs some discussion. I find it difficult to identify anything in society past and present that can be described as a positive change according to what I understand is the criteria you are using. In all changes there are reference points to what came before. Even Islam, historically speaking can be considered as a negative change to what Mohhamad saw around him during his life and an attempt to rectify what he saw as wrong (I know that this is obviously not the belief that practising Muslims will hold regarding their religion). The idol worship at Mecca, some basic rights given to women that didn't exist before (funnily though he didn't extend this nonMuslim women). So how has this become a postive change under Bin Laden?</span></p><p> </p><p><span style="color: black">By your criteria, I would say the birth of the Khalsa can be considered a more "positive" change on society, taking it in a totally new direction. That being said it is not to say that the movemnt did not contain inherited elements of negative changes or reactionary changes to perceived injustices as well. Just like every other movement, ideology or religion. The only thing I can think of that is heavily a "postive change" is maybe the Industrial revolution in this light.</span></p><p> </p><p></p><p> </p><p>This is where bravery, intelligence, vision and conviction come into play not conservatism. Guru Gobind Singh could have easily not created the Khalsa in fear of the long term effect being negative but he didn't. This much is plain. His totally dismissing the masands with a stroke of his pen (much like you seem to be trying to do with Sikh writers), although this institute was initiated by a preceding Guru shows that he was not shy of radical action.</p><p> </p><p></p><p> </p><p> </p><p><span style="color: black"><span style="font-family: 'Times New Roman'"><span style="font-family: 'Verdana'">I don't anyone is actually doing this. They are trying to say that some changes are in order. Given some of the problems faced by Sikhs worldwide this is not a bad thing. A society that does not evaluate an adjust itself periodly in a rapidily changing world isn't going to survive very long. I think maybe you should consider changing your view of Sikhi being "conservative" to it perhaps being a bit more "dynamic".</span></span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Times New Roman'"><span style="font-family: 'Verdana'">Anyway, skeptic, despite our differting views it is still nice to see that you are questioning that around you in a true Sikhlike fashion. </span></span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Times New Roman'"><span style="font-family: 'Verdana'">I've just had a major increase in workload dumped on me, so I may not be able to answer as quickly as I may like from now on. In the meanwhile, let us all question, deliberate and discuss with our brothers and sisters.</span></span></span></p><p></p><p>That post I requested some commentary on can be found at:</p><p> </p><p><a href="http://www.sikhphilosophy.net/controversial-debates/14224-need-reforms-sikh-practices-nanak-singh.html??" target="_blank">http://www.sikhphilosophy.net/controversial-debates/14224-need-reforms-sikh-practices-nanak-singh.html??</a></p><p> </p><p>If this doesn't take you there, go to the Controversial Debates section. It is titled something like "The need for reforms in Sikh practices"</p><p> </p><p>Kaur posted it. </p><p> </p><p>Regards</p></blockquote><p></p>
[QUOTE="dalsingh, post: 46115, member: 2883"] Skeptic, I find some of what you say to be very insightful and intelligent but there a few things I find problematic. Firstly, the use of the categories Sikh and neoSikh. Describing them you said. [COLOR=black][FONT=Times New Roman] This is a very haughty statement for anyone to make. For you to totally discount Sikh writers in this fashion and basically rubbish nearly everything that came before you is no small thing. In fact it is quite radical, not conservative. Can you not see any good in those writers? I would love for you to point out these neoSikh writers and identify those that are Sikh according to your views. What are your views on the Singh Sabha movement for example? Do you see Bhai Vir Singh, Giani Ditt Singh, Kahan Singh Nabha as neoSikh writers? [/FONT][/COLOR] As an example, if you will, I would like you to make commentary on the piece posted by sister Kaur written by Nanak Singh on this forum regarding the need for reform in the panth. Unless I misunderstand you, this would fit into your mould of neoSikh, some comments on how you think the piece deviates from the teachings of Sikhi would be very illuminating. I will post this link at the end of this one. I think you could easily be in danger of being accused of rewriting history yourself, much like the accusations you are levelling at the "neoSikhs", seeing as there general acceptance of them in the panth. This next thing you posted had me bamboozled for a bit [COLOR=black]You see those Afghans dancing around on the streets of Kabul after the Taliban were disposed? A lot of people under Bin Laden style society did not feel it created a "greatly improved society".[/COLOR] [COLOR=black]Your use of the terms negative and postive changes needs some discussion. I find it difficult to identify anything in society past and present that can be described as a positive change according to what I understand is the criteria you are using. In all changes there are reference points to what came before. Even Islam, historically speaking can be considered as a negative change to what Mohhamad saw around him during his life and an attempt to rectify what he saw as wrong (I know that this is obviously not the belief that practising Muslims will hold regarding their religion). The idol worship at Mecca, some basic rights given to women that didn't exist before (funnily though he didn't extend this nonMuslim women). So how has this become a postive change under Bin Laden?[/COLOR] [COLOR=black]By your criteria, I would say the birth of the Khalsa can be considered a more "positive" change on society, taking it in a totally new direction. That being said it is not to say that the movemnt did not contain inherited elements of negative changes or reactionary changes to perceived injustices as well. Just like every other movement, ideology or religion. The only thing I can think of that is heavily a "postive change" is maybe the Industrial revolution in this light.[/COLOR] This is where bravery, intelligence, vision and conviction come into play not conservatism. Guru Gobind Singh could have easily not created the Khalsa in fear of the long term effect being negative but he didn't. This much is plain. His totally dismissing the masands with a stroke of his pen (much like you seem to be trying to do with Sikh writers), although this institute was initiated by a preceding Guru shows that he was not shy of radical action. [COLOR=black][FONT=Times New Roman][/FONT][/COLOR] [COLOR=black][FONT=Times New Roman][FONT=Verdana]I don't anyone is actually doing this. They are trying to say that some changes are in order. Given some of the problems faced by Sikhs worldwide this is not a bad thing. A society that does not evaluate an adjust itself periodly in a rapidily changing world isn't going to survive very long. I think maybe you should consider changing your view of Sikhi being "conservative" to it perhaps being a bit more "dynamic".[/FONT][/FONT][/COLOR] [COLOR=black][FONT=Times New Roman][FONT=Verdana]Anyway, skeptic, despite our differting views it is still nice to see that you are questioning that around you in a true Sikhlike fashion. [/FONT][/FONT][/COLOR] [COLOR=black][FONT=Times New Roman][FONT=Verdana]I've just had a major increase in workload dumped on me, so I may not be able to answer as quickly as I may like from now on. In the meanwhile, let us all question, deliberate and discuss with our brothers and sisters.[/FONT][/FONT][/COLOR] That post I requested some commentary on can be found at: [URL="http://www.sikhphilosophy.net/controversial-debates/14224-need-reforms-sikh-practices-nanak-singh.html??"]http://www.sikhphilosophy.net/controversial-debates/14224-need-reforms-sikh-practices-nanak-singh.html??[/URL] If this doesn't take you there, go to the Controversial Debates section. It is titled something like "The need for reforms in Sikh practices" Kaur posted it. Regards [/QUOTE]
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