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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="ravisingh" data-source="post: 7457" data-attributes="member: 963"><p>Hello all,</p><p></p><p>Sorry I haven't been able to reply until recently I have been quite busy as of late but I am very interested in this issue.</p><p></p><p>First things first. I was not and would not comdemn anyone as a racist for espousing such views. I think it is healthy to have such a dialogue. My reason in stating this was so that others didn't take you to be a racist. And by the racist I meant to be referring to was the much more subtle sort that is far more prevalent than the oft demonized skinhead types. This more subtle type of racism often has at its core a demand for "equality" where this means that all groups should be treated in the same way --I completely reject this notion and this is the source of our difference as far as I can tell.</p><p></p><p>The argument that I was advancing relies on subtlies in the meaning of equality. People often confuse the mathematical sense of equality (2=2) for the same meaning that it should have in political/social discourse. I will try to clarify. When I am using the term "equality" I mean equal opportunity. Equal opportunity in this context means that in order for everyone to be accorded the same opportunities/treatment a state/society must offer different services/rights for particular groups. For example, if a police force has a rule that no religious attire must be worn in order to refelct the state's impartiality the citizen's expectation of perceived impartial treatment must be balanced against the officers right to follow his religion. Should the Sikh then be allowed to wear his turban or should he be expected to conform? The mathematical sense of equality would seem to dictate that he should conform as he should not be given "special treatment". However, when we look at this issue with the lens of the importance of equal opportunity I think that most would agree that the Sikhs right to follow his religion outweighs the citizens perception of the state's religious impartiality. A case such as this is bolstered further when we consider what state services are meant to do --ie. be effective. A police force more reflective of the ethnic diversity of a state has a better chance of policing effectively.</p><p></p><p>Thecoopes you mentioned in your post that although you do not have indicators you have a plethora of anecdotal experience. Let me tell you about some of my experience. Up until quite recently, I worked as a senior policy advisor for the Immigration department of Canada and served as the department's chair of diversity for a number of years (please note however that everything that I say in this forum and hence also in this post are my own views and do not necesarrily reflect the policy/views of the immigration minister or department). In the course of my work, I have examined many anecdotes, editorials in Canadian newspapers, etc. that paint the same dire picture as you do (people not needing to speak english, decline of traditions, etc). As a policy officer I can't rely on this information but rather must search for quantifiable measures/indicators to tell the tale. When these indicators are examined one finds that although the anecdotes may be true the conclusions that are drawn from them are quite incorrect. For example, if people really are "living in their own ethnic worlds" one could examine poll results for language use, access to language courses by the group in question, rates of citizenship aquisition, rates of political activisim/mobilisation, etc. I think you would be shocked to find that when you examine them you will find that ethnic groups are more active and integrated than you realize. This suggests that the strategy of providing services in other languages and other accomodations made for groups works far more effectively than other measures. The problem with anecdotal information is that it does not provide the entire picture.</p><p></p><p>Amerikaur –nice post! I especially like this:</p><p></p><p> <strong> </strong></p><p></p><p> </p><p></p><p> Arvind, this most certainly did happen in Canada and there are many even more explicitly racist things that are a part of my Canadian heritage. The internment of the Japanese, genocide of the first nations, racial land covenants, the Chinese head tax, the direct journey provision and Canada’s eugenics program are but a few. </p><p></p><p> </p><p></p><p> Vijaydeep Very interesting post.</p><p></p><p> </p><p></p><p> Thecoopes you raise an interesting point about the eventual amalgamation of ethnicities (Jutes, Celts, etc.). I must, in true philosophical tradition complicate the issue with further terminology! (Philosophy is such a love-hate type thing with me) I think that you are right that eventually these differences will in all likelihood meld together into something wholly different than exists today. I suppose the hope is that this will be done with more sensitivity than in the past –with consideration of different cultural ways of doing things for example so that one culture does not supercede the rest. Now for the terminology. There are “thick” and there are “thin” identities. A thick notion of identity would mean that everyone shares the same “race”, religion, language, etc. A thin notion of identity would mean that people share the same basic values and a shared language of commerce political life. I think that the aim for modern states should be the latter. So although to be British the “race” religion, etc. wouldn’t matter as much as a shared sense of values. I hope that the concessions that are made to certain groups to ensure integration are in the vein of creating a thin sense of identity rather than a thick one.</p><p></p><p> </p><p>Love and respect to all,</p><p></p><p> </p><p>Ravi Singh</p></blockquote><p></p>
[QUOTE="ravisingh, post: 7457, member: 963"] Hello all, Sorry I haven't been able to reply until recently I have been quite busy as of late but I am very interested in this issue. First things first. I was not and would not comdemn anyone as a racist for espousing such views. I think it is healthy to have such a dialogue. My reason in stating this was so that others didn't take you to be a racist. And by the racist I meant to be referring to was the much more subtle sort that is far more prevalent than the oft demonized skinhead types. This more subtle type of racism often has at its core a demand for "equality" where this means that all groups should be treated in the same way --I completely reject this notion and this is the source of our difference as far as I can tell. The argument that I was advancing relies on subtlies in the meaning of equality. People often confuse the mathematical sense of equality (2=2) for the same meaning that it should have in political/social discourse. I will try to clarify. When I am using the term "equality" I mean equal opportunity. Equal opportunity in this context means that in order for everyone to be accorded the same opportunities/treatment a state/society must offer different services/rights for particular groups. For example, if a police force has a rule that no religious attire must be worn in order to refelct the state's impartiality the citizen's expectation of perceived impartial treatment must be balanced against the officers right to follow his religion. Should the Sikh then be allowed to wear his turban or should he be expected to conform? The mathematical sense of equality would seem to dictate that he should conform as he should not be given "special treatment". However, when we look at this issue with the lens of the importance of equal opportunity I think that most would agree that the Sikhs right to follow his religion outweighs the citizens perception of the state's religious impartiality. A case such as this is bolstered further when we consider what state services are meant to do --ie. be effective. A police force more reflective of the ethnic diversity of a state has a better chance of policing effectively. Thecoopes you mentioned in your post that although you do not have indicators you have a plethora of anecdotal experience. Let me tell you about some of my experience. Up until quite recently, I worked as a senior policy advisor for the Immigration department of Canada and served as the department's chair of diversity for a number of years (please note however that everything that I say in this forum and hence also in this post are my own views and do not necesarrily reflect the policy/views of the immigration minister or department). In the course of my work, I have examined many anecdotes, editorials in Canadian newspapers, etc. that paint the same dire picture as you do (people not needing to speak english, decline of traditions, etc). As a policy officer I can't rely on this information but rather must search for quantifiable measures/indicators to tell the tale. When these indicators are examined one finds that although the anecdotes may be true the conclusions that are drawn from them are quite incorrect. For example, if people really are "living in their own ethnic worlds" one could examine poll results for language use, access to language courses by the group in question, rates of citizenship aquisition, rates of political activisim/mobilisation, etc. I think you would be shocked to find that when you examine them you will find that ethnic groups are more active and integrated than you realize. This suggests that the strategy of providing services in other languages and other accomodations made for groups works far more effectively than other measures. The problem with anecdotal information is that it does not provide the entire picture. Amerikaur –nice post! I especially like this: [b] [/b] Arvind, this most certainly did happen in Canada and there are many even more explicitly racist things that are a part of my Canadian heritage. The internment of the Japanese, genocide of the first nations, racial land covenants, the Chinese head tax, the direct journey provision and Canada’s eugenics program are but a few. Vijaydeep Very interesting post. Thecoopes you raise an interesting point about the eventual amalgamation of ethnicities (Jutes, Celts, etc.). I must, in true philosophical tradition complicate the issue with further terminology! (Philosophy is such a love-hate type thing with me) I think that you are right that eventually these differences will in all likelihood meld together into something wholly different than exists today. I suppose the hope is that this will be done with more sensitivity than in the past –with consideration of different cultural ways of doing things for example so that one culture does not supercede the rest. Now for the terminology. There are “thick” and there are “thin” identities. A thick notion of identity would mean that everyone shares the same “race”, religion, language, etc. A thin notion of identity would mean that people share the same basic values and a shared language of commerce political life. I think that the aim for modern states should be the latter. So although to be British the “race” religion, etc. wouldn’t matter as much as a shared sense of values. I hope that the concessions that are made to certain groups to ensure integration are in the vein of creating a thin sense of identity rather than a thick one. Love and respect to all, Ravi Singh [/QUOTE]
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