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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: 46148" data-attributes="member: 3358"><p>But they are not generally accepted in the Panth. Most sikhs simply do not know that there these silly 'intellectuals' writing such obviously absurd things about Sikhism. If they were aware, they would far from accept such writings as true, and would instead view the writers and their writings with much deserved ridicule.</p><p> </p><p>The point of my post on Bin Laden in Afhganistan was, while the Afhganis were happy for Bin Laden to help them fight the USSR invasion of their country, they were far less happy for these foreigner arabs running their country. This is why the Coalition was able to secure such an easy victory: for most afghanis simply did not care enough about the Taliban and Bin Laden. Further the Taliban imposed a strictly islamic rule, which did not exist in the country before that: this was not a conservative rule of the Afhgani people. Secondly, my intention was to show that a person can have a great ideal in mind, and with good reason (Bin Laden's desire for a Islamic Globe - given that Islam unites men together despite differences in race and culture), and still, that such a goal, if achieved would take a great toll on human life: that chasing such a goal will be destructive, and that in the end, while Bin Laden's ideal is pure, it is not something that most people will agree with being good for society. This shows that an ideal can be destructive even though most people will agree that equality of race is 'good'. It is true also that an Islamic world society would be a peaceful society, for as Muslims know, Islam is a religion of Peace, but few will agree with Bin Laden.</p><p> </p><p>The positive/negative thing must be understood in context. A change must be understood by the society that precedes it; the historical chain connecting the current society to its past. If a change is to be taken that radically alters current society, towards a vision of future society which is changed towards a positive ideal not held before, then such a change is said to be positive. If instead the current society, when viewed ofcourse in view of the past, is to be changed but only in a way that is totally in line with orthodox society's conception of evil, and if the change is to remove a particular evil that would be long recognised as being evil, then such a change is a negative one. Examples? Equality is a positive ideal. Fighting a tyrant invader is a negative one. </p><p> </p><p>What sort of change was the creation of Khalsa to Sikh society? It depends. If you accept the view that all sikhs in a sikh society ought to be Khalsa, then you'll have one answer to this question, a positive one. If you believe the Khalsa ought to be a distinct group of people, only those whose honestly aspire Sikh ideals, then you'll have a different answer, a negative one. If you believe the Khalsa have radically different aims and ideals than Sikhs before 1699, then that will affect the previous answers. This is a complex question and I make no pretension of answering it. </p><p> </p><p>My view is that the birth of the Khalsa was entirely a conservative affair. It set (the already existing) precedent that there were to be a group of Sikhs who would be looked upon as leaders of the Sikh panth. These men were to be distinguished by their commitment to sikh ideals. These ideals, I think, exist, but are not the same as neo-sikh ideals. Further the ideals for the Khalsa are perfectly conservative ideals of defending the down-trodden, leading sikhs through good times and bad, and basically that of responsible custodians of the Sikh faith. Their complete faith to be in the Sikh Gurus: Their lives in accordance to sikh teachings, irrespective of the age. This is why Sikh men do not shave their beards and keep turbans, even though the world thinks civilized men should be clean shaven. Were the Sikhs as 'progressive', as neo-sikhs claim, then it would make little sense to continue such a practise, for it makes little sense not to progress further in this way too. The Khalsa then were to be responsible for maintaining and leading Sikh society in spirit of the Gurus intentions, and this then, would mean that any changes they enacted to sikh society, would be negative ones, where sikh society is maintained by removing a particular pressing evil threatening it. To make positive changes, the Khalsa would have to depart from their commitment to maintaining a society, in spirit and substance, of the Gurus, because they would be adding something new to Sikh society, which the Gurus did not do themselves.</p></blockquote><p></p>
[QUOTE="skeptik2, post: 46148, member: 3358"] But they are not generally accepted in the Panth. Most sikhs simply do not know that there these silly 'intellectuals' writing such obviously absurd things about Sikhism. If they were aware, they would far from accept such writings as true, and would instead view the writers and their writings with much deserved ridicule. The point of my post on Bin Laden in Afhganistan was, while the Afhganis were happy for Bin Laden to help them fight the USSR invasion of their country, they were far less happy for these foreigner arabs running their country. This is why the Coalition was able to secure such an easy victory: for most afghanis simply did not care enough about the Taliban and Bin Laden. Further the Taliban imposed a strictly islamic rule, which did not exist in the country before that: this was not a conservative rule of the Afhgani people. Secondly, my intention was to show that a person can have a great ideal in mind, and with good reason (Bin Laden's desire for a Islamic Globe - given that Islam unites men together despite differences in race and culture), and still, that such a goal, if achieved would take a great toll on human life: that chasing such a goal will be destructive, and that in the end, while Bin Laden's ideal is pure, it is not something that most people will agree with being good for society. This shows that an ideal can be destructive even though most people will agree that equality of race is 'good'. It is true also that an Islamic world society would be a peaceful society, for as Muslims know, Islam is a religion of Peace, but few will agree with Bin Laden. The positive/negative thing must be understood in context. A change must be understood by the society that precedes it; the historical chain connecting the current society to its past. If a change is to be taken that radically alters current society, towards a vision of future society which is changed towards a positive ideal not held before, then such a change is said to be positive. If instead the current society, when viewed ofcourse in view of the past, is to be changed but only in a way that is totally in line with orthodox society's conception of evil, and if the change is to remove a particular evil that would be long recognised as being evil, then such a change is a negative one. Examples? Equality is a positive ideal. Fighting a tyrant invader is a negative one. What sort of change was the creation of Khalsa to Sikh society? It depends. If you accept the view that all sikhs in a sikh society ought to be Khalsa, then you'll have one answer to this question, a positive one. If you believe the Khalsa ought to be a distinct group of people, only those whose honestly aspire Sikh ideals, then you'll have a different answer, a negative one. If you believe the Khalsa have radically different aims and ideals than Sikhs before 1699, then that will affect the previous answers. This is a complex question and I make no pretension of answering it. My view is that the birth of the Khalsa was entirely a conservative affair. It set (the already existing) precedent that there were to be a group of Sikhs who would be looked upon as leaders of the Sikh panth. These men were to be distinguished by their commitment to sikh ideals. These ideals, I think, exist, but are not the same as neo-sikh ideals. Further the ideals for the Khalsa are perfectly conservative ideals of defending the down-trodden, leading sikhs through good times and bad, and basically that of responsible custodians of the Sikh faith. Their complete faith to be in the Sikh Gurus: Their lives in accordance to sikh teachings, irrespective of the age. This is why Sikh men do not shave their beards and keep turbans, even though the world thinks civilized men should be clean shaven. Were the Sikhs as 'progressive', as neo-sikhs claim, then it would make little sense to continue such a practise, for it makes little sense not to progress further in this way too. The Khalsa then were to be responsible for maintaining and leading Sikh society in spirit of the Gurus intentions, and this then, would mean that any changes they enacted to sikh society, would be negative ones, where sikh society is maintained by removing a particular pressing evil threatening it. To make positive changes, the Khalsa would have to depart from their commitment to maintaining a society, in spirit and substance, of the Gurus, because they would be adding something new to Sikh society, which the Gurus did not do themselves. [/QUOTE]
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