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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="Admin" data-source="post: 102315" data-attributes="member: 1"><p><span style="font-family: 'Verdana'"><span style="font-size: 15px"><span style="font-size: 10px">Related links:</span></span></span></p><p><span style="font-family: 'Verdana'"><span style="font-size: 15px">Sectarian divide in Punjab</span></span></p><p></p><p>At the root of the sudden violence in Punjab, following the attack on the leaders of the Dera Sachh Khand in Vienna, is a coalescence of the </p><p> issues of basic social inequalities, the consequent attempt by the under-privileged communities to seek an alternative space and agency as well as the latter becoming embroiled in the larger political matrix. </p><p></p><p> Just as the earlier fracas surrounding the Dera Sachha Sauda posited, one of the critical factors behind the mushrooming and growth of these Deras is the fact of social, religious and political space being monopolised by the ‘upper caste’ sections. And with the Deras gaining in presence and power as ‘alternative’ religio-political entities, a conflict with the established ones was almost inevitable. </p><p></p><p> The conflict is ostensibly provoked by the alleged sacrilegious acts, or even the theological framework, of the Deras. But the sheer speed with which the violence erupted in Punjab following the attack in Vienna shows the deep social fissures which shape this sectarian polarisation. </p><p></p><p> The fact is, most villages in Punjab now effectively have two gurdwaras — one frequented by the ‘upper caste’ Sikhs and the other by the ‘lower castes’ (Dalits, SCs and OBCs). That the latter should face issues of marginalisation is ironical given the strong anti-caste element that was part of the origins of Sikhism. </p><p></p><p> The question of religious reform is further complicated given that political parties like the Akali Dal and Congress have sought to gain from the schism. The Congress, for example, has been wont to seeing the various Dera followers, who comprise a dedicated voting bloc, as its preserve. </p><p></p><p> That apart, what the rapid spread and scale of the violence also presented was a sudden breakdown of the administrative machinery. Again, the Centre and state seemed, to some extent, to be at loggerheads over containing the events, what with home minister P Chidambaram suggesting that curfew was not being enforced properly in Punjab. </p><p></p><p> Given that law and order is a state subject, there are vexed questions involved in defining the point at which the Centre can step in to stop violence given a sluggish state response. But the Punjab eruption does again highlight the need to at least have better Centre-state co-ordination.</p></blockquote><p></p>
[QUOTE="Admin, post: 102315, member: 1"] [FONT=Verdana][SIZE=4][SIZE=2]Related links:[/SIZE] Sectarian divide in Punjab[/SIZE][/FONT] At the root of the sudden violence in Punjab, following the attack on the leaders of the Dera Sachh Khand in Vienna, is a coalescence of the issues of basic social inequalities, the consequent attempt by the under-privileged communities to seek an alternative space and agency as well as the latter becoming embroiled in the larger political matrix. Just as the earlier fracas surrounding the Dera Sachha Sauda posited, one of the critical factors behind the mushrooming and growth of these Deras is the fact of social, religious and political space being monopolised by the ‘upper caste’ sections. And with the Deras gaining in presence and power as ‘alternative’ religio-political entities, a conflict with the established ones was almost inevitable. The conflict is ostensibly provoked by the alleged sacrilegious acts, or even the theological framework, of the Deras. But the sheer speed with which the violence erupted in Punjab following the attack in Vienna shows the deep social fissures which shape this sectarian polarisation. The fact is, most villages in Punjab now effectively have two gurdwaras — one frequented by the ‘upper caste’ Sikhs and the other by the ‘lower castes’ (Dalits, SCs and OBCs). That the latter should face issues of marginalisation is ironical given the strong anti-caste element that was part of the origins of Sikhism. The question of religious reform is further complicated given that political parties like the Akali Dal and Congress have sought to gain from the schism. The Congress, for example, has been wont to seeing the various Dera followers, who comprise a dedicated voting bloc, as its preserve. That apart, what the rapid spread and scale of the violence also presented was a sudden breakdown of the administrative machinery. Again, the Centre and state seemed, to some extent, to be at loggerheads over containing the events, what with home minister P Chidambaram suggesting that curfew was not being enforced properly in Punjab. Given that law and order is a state subject, there are vexed questions involved in defining the point at which the Centre can step in to stop violence given a sluggish state response. But the Punjab eruption does again highlight the need to at least have better Centre-state co-ordination. [/QUOTE]
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