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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="Archived_member7" data-source="post: 95891" data-attributes="member: 2306"><p>We blame and curse hindus in general and brahimins in particular..without even having any knoweldge of what is what ..I am no lover of brahmins but again do not hold them alone responsible for the mess....the entire society is responsible ... here is an article ...from a Dalit site again ...first lets clean ourselves ...<a href="http://www.bahujansamaj.com/home/?L=blogs.blog&article=4" target="_blank">Bahujan Samaj</a></p><p></p><p></p><p><strong>Casteism among Sikhs</strong></p><p></p><p><img src="http://www.bahujansamaj.com/home/theme/default/images/icons/date.gif" alt="" class="fr-fic fr-dii fr-draggable " style="" /> Tuesday, August 5th 2008, 3:39 AM <img src="http://www.bahujansamaj.com/home/theme/default/images/icons/document.gif" alt="" class="fr-fic fr-dii fr-draggable " style="" /> 45 <img src="http://www.bahujansamaj.com/home/theme/default/images/icons/comment.gif" alt="" class="fr-fic fr-dii fr-draggable " style="" /> 0</p><p></p><p>By: Saurabh Kapoor at <a href="http://www.zeenews.com/articles.asp?aid=458354&sid=ZNS" target="_blank">www.zeenews.com</a> </p><p></p><p>In the dead of the night, a blind man carrying a lantern bumped into </p><p>another visually impaired gentleman clutching a lantern. Dazed by the </p><p>incident the bloke shouted at his perpetrator: "Are you blind or </p><p>something, even with all this light you can't see me." </p><p></p><p>"YOU must be blind. Can't you see this lantern in my hand," retorted the </p><p>other, anguished at the ignorance of his fellow being. </p><p></p><p>This is precisely what is happening in Punjab these days. Herds of </p><p>senseless blind men accusing each other of being sightless and flashing </p><p>their respective lanterns have held the state to ransom. </p><p></p><p>The Sikhs today are a divided house. How can, otherwise, a God-fearing </p><p>Sikh ever explain existence of separate Gurudwaras for Dalits Sikhs? How </p><p>can a true follower of the ten Gurus, who would disallow sangat(religious </p><p>congregation) before pangat (community meal) to all their followers, </p><p>recognize the fact that caste divisions exist in their religion and accept </p><p>reservations to Dalit Sikhs? </p><p></p><p>Harijan Sikhs or the Mazhabi Sikhs in Punjab form more than 30% of the </p><p>state's population. 80% of them stay in villages. So villages in Punjab </p><p>are predominantly Dalit but are controlled by affluent Jat Sikhs. In </p><p>sooth, the economy, politics, culture of the state is dominated by this </p><p>powerful landowning class- the Jat Sikhs. </p><p></p><p>This is one of the major reasons behind mushrooming of around 9,000 deras </p><p>in the state. Over three-fourth of the state's population visits these </p><p>deras. With their back against the wall the marginalized searched for </p><p>separate cultural space in Punjab. It all started as a battle for </p><p>self-respect and now the Sikh clergy see it as a threat to their religion. </p><p></p><p>They are a threat because they are asserting themselves politically, </p><p>something the upper caste Sikhs can't stand. </p><p></p><p>In recent times these deras put together have been used as a </p><p>politico-religious tool by the Congress to counter SGPC support to the </p><p>Akali Dal. (DSS with its 40 lakh followers supported Congress in the </p><p>recent elections and helped it bag around 12 seats in Aklai dominated </p><p>Malwa region.) </p><p></p><p>But calling for the closure of these deras is not a workable solution. The </p><p>problem is not the existence of these deras but the reasons behind their </p><p>inception and the support they enjoy. </p><p></p><p>Social boycott is not the answer, in fact, it's a pointer towards the real </p><p>problem and that is the explosive divisions in Punjabi society; the </p><p>deep-rooted social, economic and caste inequalities. </p><p></p><p>Few years ago there was another insult to Guru Gobind Singh that had </p><p>infuriated the Jat Sikhs in Punjab. In the sleepy village of Bhail in </p><p>Taran Taran district, the Mazhabi Sikhs took out a procession to mark the </p><p>birthday of the 10th Guru. </p><p></p><p>Traditionally the procession had been taken out by Jat Gurudwaras, four of </p><p>them in the area taking turns to do so. But when Mazhabi Sikhs, who had </p><p>built a Gurudwara of their own in the village, collected Rs 10,000 and </p><p>expressed desire to take out a procession from their mud-floored </p><p>Gurudwara, the Jats were outraged. It was an open challenge to the </p><p>supremacy of Jat zamidars. </p><p></p><p>The procession went ahead in defiance and retaliation followed soon. Armed </p><p>with sticks the Jats prevented the Mazhabis from entering their fields for </p><p>three days. </p><p></p><p>60-year-old Hazara Singh was prevented from cremating his 22-year old </p><p>daughter Binder at the village cremation ground. A dejected Hazara dumped </p><p>the body into the river around 5 kms away from his village lugging it with </p><p>two sacks of mud. </p><p></p><p>More cremations were denied and the Mazabis were asked to build a separate </p><p>cremation ground. </p><p></p><p>A similar call for social boycott of the Dalits was given by the Jat Sikhs </p><p>of Talhan near Jalandhar in 2003. Dalit Sikhs sought representation in the </p><p>management of the Gurudwara at Talhan but were refused the same by local </p><p>Sikh clergy. Clashes followed the decision and curfew had to be imposed to </p><p>control the situation. </p><p></p><p>People outside don't identify Punjab with such incidents. To a simple mind </p><p>these tales don't happen in the prosperous land of five rivers. The truth </p><p>is that the manifestation of caste division in the Punjab society is not </p><p>Brahmanical. It is incredible though that a society where Brahmins have </p><p>been immensely marginalized and are even a subject of ridicule, still </p><p>retains its Brahmnical character. </p><p></p><p>The Jats have always tried to culturally, socially, economically and </p><p>politically marginalize the rest in Punjab. The movies, songs glorify them </p><p>and not a Punjabi. Sikh politicians represent them and guard their </p><p>interests in the name of the entire Sikh community. </p><p></p><p>But times in Punjab are changing and they are changing fast. </p><p></p><p>The Daltis in Punjab are looking for total emancipation. Immigration gave </p><p>them economic independence and social status back home and now deras that </p><p>earlier gave them spiritual solace are giving them political boldness. </p><p></p><p>Someone who otherwise would have worked for less than Rs 100 per day as a </p><p>farm labourer in Punjab now earns over a lakh per month after immigrating </p><p>illegally and looks a Jat, known for their stiff upper lips, in the eye </p><p>when he meets him abroad or in his village. </p><p></p><p>Deras now hold sway over huge chunk of Punjab population and also pocket a </p><p>much of the offerings in the state. This has made them precious for </p><p>politicians in the state who come running for support turning these </p><p>religious assemblies in political pressure groups. </p><p></p><p>So, is Sikhi under threat? Yes, it is. There is a threat for sure but it </p><p>is from within. The Sikh society is as casteist as the Hindu society. </p><p>Sikhs cannot just wish away this reality by shouting from roof-tops that </p><p>Sikhi is in danger, where the only danger that exists is to the interest </p><p>of the affluent landowners of Punjab. </p><p></p><p>More than eyesight, Punjabis today need commonsense to see the writing on </p><p>the wall. But then again, there are none so blind than those who will not </p><p>see.</p></blockquote><p></p>
[QUOTE="Archived_member7, post: 95891, member: 2306"] We blame and curse hindus in general and brahimins in particular..without even having any knoweldge of what is what ..I am no lover of brahmins but again do not hold them alone responsible for the mess....the entire society is responsible ... here is an article ...from a Dalit site again ...first lets clean ourselves ...[url=http://www.bahujansamaj.com/home/?L=blogs.blog&article=4]Bahujan Samaj[/url] [B]Casteism among Sikhs[/B] [IMG]http://www.bahujansamaj.com/home/theme/default/images/icons/date.gif[/IMG] Tuesday, August 5th 2008, 3:39 AM [IMG]http://www.bahujansamaj.com/home/theme/default/images/icons/document.gif[/IMG] 45 [IMG]http://www.bahujansamaj.com/home/theme/default/images/icons/comment.gif[/IMG] 0 By: Saurabh Kapoor at [URL="http://www.zeenews.com/articles.asp?aid=458354&sid=ZNS"]www.zeenews.com[/URL] In the dead of the night, a blind man carrying a lantern bumped into another visually impaired gentleman clutching a lantern. Dazed by the incident the bloke shouted at his perpetrator: "Are you blind or something, even with all this light you can't see me." "YOU must be blind. Can't you see this lantern in my hand," retorted the other, anguished at the ignorance of his fellow being. This is precisely what is happening in Punjab these days. Herds of senseless blind men accusing each other of being sightless and flashing their respective lanterns have held the state to ransom. The Sikhs today are a divided house. How can, otherwise, a God-fearing Sikh ever explain existence of separate Gurudwaras for Dalits Sikhs? How can a true follower of the ten Gurus, who would disallow sangat(religious congregation) before pangat (community meal) to all their followers, recognize the fact that caste divisions exist in their religion and accept reservations to Dalit Sikhs? Harijan Sikhs or the Mazhabi Sikhs in Punjab form more than 30% of the state's population. 80% of them stay in villages. So villages in Punjab are predominantly Dalit but are controlled by affluent Jat Sikhs. In sooth, the economy, politics, culture of the state is dominated by this powerful landowning class- the Jat Sikhs. This is one of the major reasons behind mushrooming of around 9,000 deras in the state. Over three-fourth of the state's population visits these deras. With their back against the wall the marginalized searched for separate cultural space in Punjab. It all started as a battle for self-respect and now the Sikh clergy see it as a threat to their religion. They are a threat because they are asserting themselves politically, something the upper caste Sikhs can't stand. In recent times these deras put together have been used as a politico-religious tool by the Congress to counter SGPC support to the Akali Dal. (DSS with its 40 lakh followers supported Congress in the recent elections and helped it bag around 12 seats in Aklai dominated Malwa region.) But calling for the closure of these deras is not a workable solution. The problem is not the existence of these deras but the reasons behind their inception and the support they enjoy. Social boycott is not the answer, in fact, it's a pointer towards the real problem and that is the explosive divisions in Punjabi society; the deep-rooted social, economic and caste inequalities. Few years ago there was another insult to Guru Gobind Singh that had infuriated the Jat Sikhs in Punjab. In the sleepy village of Bhail in Taran Taran district, the Mazhabi Sikhs took out a procession to mark the birthday of the 10th Guru. Traditionally the procession had been taken out by Jat Gurudwaras, four of them in the area taking turns to do so. But when Mazhabi Sikhs, who had built a Gurudwara of their own in the village, collected Rs 10,000 and expressed desire to take out a procession from their mud-floored Gurudwara, the Jats were outraged. It was an open challenge to the supremacy of Jat zamidars. The procession went ahead in defiance and retaliation followed soon. Armed with sticks the Jats prevented the Mazhabis from entering their fields for three days. 60-year-old Hazara Singh was prevented from cremating his 22-year old daughter Binder at the village cremation ground. A dejected Hazara dumped the body into the river around 5 kms away from his village lugging it with two sacks of mud. More cremations were denied and the Mazabis were asked to build a separate cremation ground. A similar call for social boycott of the Dalits was given by the Jat Sikhs of Talhan near Jalandhar in 2003. Dalit Sikhs sought representation in the management of the Gurudwara at Talhan but were refused the same by local Sikh clergy. Clashes followed the decision and curfew had to be imposed to control the situation. People outside don't identify Punjab with such incidents. To a simple mind these tales don't happen in the prosperous land of five rivers. The truth is that the manifestation of caste division in the Punjab society is not Brahmanical. It is incredible though that a society where Brahmins have been immensely marginalized and are even a subject of ridicule, still retains its Brahmnical character. The Jats have always tried to culturally, socially, economically and politically marginalize the rest in Punjab. The movies, songs glorify them and not a Punjabi. Sikh politicians represent them and guard their interests in the name of the entire Sikh community. But times in Punjab are changing and they are changing fast. The Daltis in Punjab are looking for total emancipation. Immigration gave them economic independence and social status back home and now deras that earlier gave them spiritual solace are giving them political boldness. Someone who otherwise would have worked for less than Rs 100 per day as a farm labourer in Punjab now earns over a lakh per month after immigrating illegally and looks a Jat, known for their stiff upper lips, in the eye when he meets him abroad or in his village. Deras now hold sway over huge chunk of Punjab population and also pocket a much of the offerings in the state. This has made them precious for politicians in the state who come running for support turning these religious assemblies in political pressure groups. So, is Sikhi under threat? Yes, it is. There is a threat for sure but it is from within. The Sikh society is as casteist as the Hindu society. Sikhs cannot just wish away this reality by shouting from roof-tops that Sikhi is in danger, where the only danger that exists is to the interest of the affluent landowners of Punjab. More than eyesight, Punjabis today need commonsense to see the writing on the wall. But then again, there are none so blind than those who will not see. [/QUOTE]
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