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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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Fear of Disruption
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<blockquote data-quote="Dr Karminder Singh" data-source="post: 222040" data-attributes="member: 9642"><p>[ATTACH=full]21383[/ATTACH]</p><p><strong>By Hb Singh | </strong>Opinion |</p><p></p><p>Some face a visceral fear of disruption when confronted with arguments by reform-minded <em>parcharaks</em> like <a href="https://asiasamachar.com/tag/karminder-singh-dhillon/" target="_blank">Dr Karminder Singh Dhillon</a>. I’ve seen them in social media comments. Some are ugly, indeed.</p><p></p><p>It’s understandable. It is not at all comforting when your deep and long-held beliefs are challenged. It’s gut wrenching if the arguments move the very rock that kept you steady. All the more when it concerns the emotive subject like religion.</p><p></p><p>Hence, the violent and angry responses. It’s understandable. All these while, they considered themselves Guru-loving and God-fearing Sikhs. Now, here comes someone who tells them that their understanding of <em>Sikhi</em> is wrong. How dare you!</p><p></p><p>Changing your worldview is never an easy process. Here, Karminder is doing just that – presenting to you an alternate way of looking at Sikhi. He is not peddling a new way. He believes his version of Sikhi is the way it was supposed to be in the first place. Sikhi has been hijacked, he argues.</p><p></p><p>In this lecture (flagged <a href="https://youtu.be/vNX79XC9HJI" target="_blank">here</a>), Karminder explains why he used the word ‘hijacking’ for the title of his book ‘<em>The</em> <em>Hijacking of Sikhi</em>‘. He goes on to explain the effect of the hijacking:</p><p></p><p>“In Gurmat terms, it means the elimination of the <em>nirmaltaa</em> of Sikhi; it means the destruction of the uniqueness of the Sikhi of Guru Nanak; it means the destruction of the revolutionary elements of the spirituality that was introduced by Guru Nanak beginning 1469….I would venture to say that just about everything that Guru Nanak gave us in the form of Sikhi and Gurmat is revolutionary. What the hijacked did was to remove the element of revolutariness; to corrupt it, distort it and to taint it until there was nothing revolutionary, nothing innovative, nothing different about Sikhi.”</p><p></p><p>He then takes the shabad, <em>sant jenaa mil har jas gaiyo</em>, to explain what he meant above. “Every word in this verse can be revolutionary, and from every word you can take out the revolutariness and go back to the ordinary, the mundane, to what was.”</p><p></p><p>This speaker is arguing that Sikh teaching had been manipulated and twisted to suit the nefarious desires of the clergy in the post-Guru period. The clergy had {censored}ised Guru Nanak’s message, hollowing out reforms that the Sikh Gurus initiated. As a result, we are saddled with a muddled version of Sikhi.</p><p></p><p>[MEDIA=youtube]vNX79XC9HJI[/MEDIA]</p><p></p><p>This gentleman has written five books, and is working on his next set of five, discussing various aspects of Sikhi. He has produced numerous video lectures on Sikhi. Does he make sense? I think he does. I’ve been following his work for some years now. See <a href="https://asiasamachar.com/2021/07/03/sikhi-concepts-complete-links-videos-lecture-notes/" target="_blank">here</a> (Sikhi Concepts: Complete links to videos and lecture notes) and <a href="https://asiasamachar.com/tag/hijacking-of-sikhi-video-series/" target="_blank">here</a> (Hijacking of Sikhi – The Video Series). And more over <a href="https://asiasamachar.com/tag/karminder-singh-dhillon/" target="_blank">here</a>. I find them fascinating and informative. They have altered my Sikhi worldview. I’m grateful to him for that.</p><p></p><p>But you may disagree.</p><p></p><p>We must accept the fact that people, groups and organisations are fallible. Sikhs, included. So, Karminder may very well have erred in some of his arguments. If you think so, put forward your arguments. You may even have been moved to share your thoughts as to why you think Karminder is wrong. That’s acceptable. If you do it with decorum and poise, it would be beautiful, actually. A civil discussion is good for the soul. That is the right and proper course of action. No Sikh is infallible. We don’t have a Pope in our midst.</p><p></p><p>The horrible part is when you get all strung up to bash people like Karminder. You call them names, and you throw flames. You label those with whom you disagree as <em>nindak</em> (slanderer), <em>dushman</em> (enemy) or RSS agents. This is the act of dehumanising. Then there is the age-old tactic of attacking the person instead of his or her arguments. They call it the logical fallacy ad hominem: When one cannot refute the arguments, they resort to attacking the person. You do not like the message, so you attack the messenger.</p><p></p><p>It can get worse. On the day you let your hair down, you dish out vulgarities. You manufacture lies and spread hatred against them. Barking mad in the name of Sikhi.</p><p></p><p>I get it that you have strong feelings for your views on Sikhi. You love the Guru, you love Sikhi. However, it is unfortunate if you allow the demon within to reign. Here, you blank out any thoughts that the very people you are haranguing may also love the Guru and may also love Sikhi. The name calling and flame throwing is unacceptable. It’s time we engage people with whom we are at odds with love and respect.</p><p></p><p><em>Hb Singh is a Kuala Lumpur-based journalist with some experience in dealing with Sikh organisations, both from within and outside.</em></p></blockquote><p></p>
[QUOTE="Dr Karminder Singh, post: 222040, member: 9642"] [ATTACH type="full" align="right" width="452px" alt="disruption_karminder_2.jpeg"]21383[/ATTACH] [B]By Hb Singh | [/B]Opinion | Some face a visceral fear of disruption when confronted with arguments by reform-minded [I]parcharaks[/I] like [URL='https://asiasamachar.com/tag/karminder-singh-dhillon/']Dr Karminder Singh Dhillon[/URL]. I’ve seen them in social media comments. Some are ugly, indeed. It’s understandable. It is not at all comforting when your deep and long-held beliefs are challenged. It’s gut wrenching if the arguments move the very rock that kept you steady. All the more when it concerns the emotive subject like religion. Hence, the violent and angry responses. It’s understandable. All these while, they considered themselves Guru-loving and God-fearing Sikhs. Now, here comes someone who tells them that their understanding of [I]Sikhi[/I] is wrong. How dare you! Changing your worldview is never an easy process. Here, Karminder is doing just that – presenting to you an alternate way of looking at Sikhi. He is not peddling a new way. He believes his version of Sikhi is the way it was supposed to be in the first place. Sikhi has been hijacked, he argues. In this lecture (flagged [URL='https://youtu.be/vNX79XC9HJI']here[/URL]), Karminder explains why he used the word ‘hijacking’ for the title of his book ‘[I]The[/I] [I]Hijacking of Sikhi[/I]‘. He goes on to explain the effect of the hijacking: “In Gurmat terms, it means the elimination of the [I]nirmaltaa[/I] of Sikhi; it means the destruction of the uniqueness of the Sikhi of Guru Nanak; it means the destruction of the revolutionary elements of the spirituality that was introduced by Guru Nanak beginning 1469….I would venture to say that just about everything that Guru Nanak gave us in the form of Sikhi and Gurmat is revolutionary. What the hijacked did was to remove the element of revolutariness; to corrupt it, distort it and to taint it until there was nothing revolutionary, nothing innovative, nothing different about Sikhi.” He then takes the shabad, [I]sant jenaa mil har jas gaiyo[/I], to explain what he meant above. “Every word in this verse can be revolutionary, and from every word you can take out the revolutariness and go back to the ordinary, the mundane, to what was.” This speaker is arguing that Sikh teaching had been manipulated and twisted to suit the nefarious desires of the clergy in the post-Guru period. The clergy had {censored}ised Guru Nanak’s message, hollowing out reforms that the Sikh Gurus initiated. As a result, we are saddled with a muddled version of Sikhi. [MEDIA=youtube]vNX79XC9HJI[/MEDIA] This gentleman has written five books, and is working on his next set of five, discussing various aspects of Sikhi. He has produced numerous video lectures on Sikhi. Does he make sense? I think he does. I’ve been following his work for some years now. See [URL='https://asiasamachar.com/2021/07/03/sikhi-concepts-complete-links-videos-lecture-notes/']here[/URL] (Sikhi Concepts: Complete links to videos and lecture notes) and [URL='https://asiasamachar.com/tag/hijacking-of-sikhi-video-series/']here[/URL] (Hijacking of Sikhi – The Video Series). And more over [URL='https://asiasamachar.com/tag/karminder-singh-dhillon/']here[/URL]. I find them fascinating and informative. They have altered my Sikhi worldview. I’m grateful to him for that. But you may disagree. We must accept the fact that people, groups and organisations are fallible. Sikhs, included. So, Karminder may very well have erred in some of his arguments. If you think so, put forward your arguments. You may even have been moved to share your thoughts as to why you think Karminder is wrong. That’s acceptable. If you do it with decorum and poise, it would be beautiful, actually. A civil discussion is good for the soul. That is the right and proper course of action. No Sikh is infallible. We don’t have a Pope in our midst. The horrible part is when you get all strung up to bash people like Karminder. You call them names, and you throw flames. You label those with whom you disagree as [I]nindak[/I] (slanderer), [I]dushman[/I] (enemy) or RSS agents. This is the act of dehumanising. Then there is the age-old tactic of attacking the person instead of his or her arguments. They call it the logical fallacy ad hominem: When one cannot refute the arguments, they resort to attacking the person. You do not like the message, so you attack the messenger. It can get worse. On the day you let your hair down, you dish out vulgarities. You manufacture lies and spread hatred against them. Barking mad in the name of Sikhi. I get it that you have strong feelings for your views on Sikhi. You love the Guru, you love Sikhi. However, it is unfortunate if you allow the demon within to reign. Here, you blank out any thoughts that the very people you are haranguing may also love the Guru and may also love Sikhi. The name calling and flame throwing is unacceptable. It’s time we engage people with whom we are at odds with love and respect. [I]Hb Singh is a Kuala Lumpur-based journalist with some experience in dealing with Sikh organisations, both from within and outside.[/I] [/QUOTE]
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