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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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Discussions
Hard Talk
How Many Sikhs Have Married Out Of Caste/race?
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<blockquote data-quote="ik-jivan" data-source="post: 135616" data-attributes="member: 11730"><p>It seems to me that if there is a social AGENDA of SEGREGATION based on ANY criteria, be it caste, colour, race, nationality, economic status, et cetera, it is counter to Sikh philosophy. However, at the interpersonal level there will always be some who perceive the differences between these qualities and distinctions as negative and difficult, while there will also be some who find these differences positive and enlivening. </p><p> </p><p>There is nothing inherently wrong about wanting a partner who has similar views, interests, education and intelligence levels, social circle, language, cultural traditions, et cetera. Who wants to live in close proximity to someone who is so unlike one’s self that there is nothing to share in common?</p><p> </p><p>Where there is a problem is with cultural taboos that prohibit or interfere with relationships between people who do have strong affinity between them. Conversely, there is a problem with cultures that attempt to unnaturally force two people to share close quarters when they are not interpersonally compatible. Ah, but on the other hand, if two incompatible people mutually agree to form a union, despite incompatibility and no doubt the good and persistent advice of family and friends, then that is between the couple and God, who brought them together.</p><p> </p><p>The problem that Sikhi aims to eradicate is social agendas of human segregation, based upon any criteria. Choosing a partner, based on person choice is not a problem. Maintaining prejudices and biases against entire groups of people is a problem, because it undermines the Sikh philosophy of equality. Not wanting to share a household with a person whose character you know well enough not to like is OK. Forcing a child to share a household with someone they know well enough not to like is NOT OK.</p><p> </p><p>The Christian Bible has a passage that spells out the intention of the Sikh principle of human equality and prohibition against divorce.</p><p> </p><p>Mar 10:2 And the Pharisees came to him, and asked him, Is it lawful for a man to put away [his] wife? tempting him. </p><p>Mar 10:3 And he answered and said unto them, What did Moses command you? </p><p>Mar 10:4 And they said, Moses suffered to write a bill of divorcement, and to put [her] away. </p><p>Mar 10:5 And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. </p><p>Mar 10:6 But from the beginning of the creation God made them male and female. </p><p>Mar 10:7 For this cause shall a man leave his father and mother, and cleave to his wife; </p><p>Mar 10:8 And they twain shall be one flesh: so then they are no more twain, but one flesh. </p><p><u>Mar 10:9 What therefore God hath joined together, let not <strong>man</strong> put asunder.</u></p><p> </p><p>There, in the last verse is what I believe to be the core intention of the Sikh philosophy relating to this discussion. Human rules, laws, taboos and agendas should not interfere with the Divine Plan. Man has no business playing God. Waheguru lives with the heart of every being. What He Wills is His prerogative. He breaks human rules all the time just to make this point clear. And then we humans shake our heads in dismay, turn our backs on friends and abandon our children for not following our family traditions. Then we feel our own hearts break at the loss that we, ourselves have caused, regret our choices and if our egos are subdued, we recant those choices and welcome our friends and family back to the fold. It’s just the ebb and flow of the power struggle between man and God. </p><p>Life goes on mundahug and it's beautiful, however it unfolds kudihug</p><p> </p><p>Sat Sri Akal,</p><p>t</p></blockquote><p></p>
[QUOTE="ik-jivan, post: 135616, member: 11730"] It seems to me that if there is a social AGENDA of SEGREGATION based on ANY criteria, be it caste, colour, race, nationality, economic status, et cetera, it is counter to Sikh philosophy. However, at the interpersonal level there will always be some who perceive the differences between these qualities and distinctions as negative and difficult, while there will also be some who find these differences positive and enlivening. There is nothing inherently wrong about wanting a partner who has similar views, interests, education and intelligence levels, social circle, language, cultural traditions, et cetera. Who wants to live in close proximity to someone who is so unlike one’s self that there is nothing to share in common? Where there is a problem is with cultural taboos that prohibit or interfere with relationships between people who do have strong affinity between them. Conversely, there is a problem with cultures that attempt to unnaturally force two people to share close quarters when they are not interpersonally compatible. Ah, but on the other hand, if two incompatible people mutually agree to form a union, despite incompatibility and no doubt the good and persistent advice of family and friends, then that is between the couple and God, who brought them together. The problem that Sikhi aims to eradicate is social agendas of human segregation, based upon any criteria. Choosing a partner, based on person choice is not a problem. Maintaining prejudices and biases against entire groups of people is a problem, because it undermines the Sikh philosophy of equality. Not wanting to share a household with a person whose character you know well enough not to like is OK. Forcing a child to share a household with someone they know well enough not to like is NOT OK. The Christian Bible has a passage that spells out the intention of the Sikh principle of human equality and prohibition against divorce. Mar 10:2 And the Pharisees came to him, and asked him, Is it lawful for a man to put away [his] wife? tempting him. Mar 10:3 And he answered and said unto them, What did Moses command you? Mar 10:4 And they said, Moses suffered to write a bill of divorcement, and to put [her] away. Mar 10:5 And Jesus answered and said unto them, For the hardness of your heart he wrote you this precept. Mar 10:6 But from the beginning of the creation God made them male and female. Mar 10:7 For this cause shall a man leave his father and mother, and cleave to his wife; Mar 10:8 And they twain shall be one flesh: so then they are no more twain, but one flesh. [U]Mar 10:9 What therefore God hath joined together, let not [B]man[/B] put asunder.[/U] There, in the last verse is what I believe to be the core intention of the Sikh philosophy relating to this discussion. Human rules, laws, taboos and agendas should not interfere with the Divine Plan. Man has no business playing God. Waheguru lives with the heart of every being. What He Wills is His prerogative. He breaks human rules all the time just to make this point clear. And then we humans shake our heads in dismay, turn our backs on friends and abandon our children for not following our family traditions. Then we feel our own hearts break at the loss that we, ourselves have caused, regret our choices and if our egos are subdued, we recant those choices and welcome our friends and family back to the fold. It’s just the ebb and flow of the power struggle between man and God. Life goes on mundahug and it's beautiful, however it unfolds kudihug Sat Sri Akal, t [/QUOTE]
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How Many Sikhs Have Married Out Of Caste/race?
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