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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="carolineislands" data-source="post: 71367" data-attributes="member: 5695"><p><strong>Re: How many sikhs have married out of Caste/Race</strong></p><p></p><p></p><p></p><p>Well, actually they did:</p><p></p><p></p><p></p><p>Is this not assuming that only Amritdhari have given body, mind and soul to God? </p><p></p><p>My question is this: Where does this command that only those who have been baptized should share food off the same plate? What writing? Who is the author? What is the origin of this doctrine?</p><p></p><p>I would also like to ask lifetime Sikhs or scholars about this issue and where these doctrines came from.</p><p></p><p>My impression of Sikhi so far (I will readily admit it is very limited and I am very new) is that Guru Nanak's principal message was one of equality and unity and one of his most famous sayings was "There is no Muslim, there is no Hindu..." I am also under the impression that the meal tradition was instituted for the purpose of erasing the invisible boundaries between people. </p><p></p><p>It is interesting to me that there seems to be something of a contradiction from the original Sikhi that Guru Nanak brought forth and some of the current practices, such as the one in question. It is not unusual, of course... no religion can remain absolutely pure throughout generations of human interpretation. I would just like to know if this is one of those instances. I have a Sikh friend from India who was born and raised in the religion and she once told me that some things have strayed from the original meaning. I am wondering if this is one of the examples. Here we have Sikhs claiming that only Sikhs who believe these particular details are "real" Sikhs and that only Sikhs know what Sikh means and not Hindus and that only two "real" Sikhs are allowed to eat off the same plate and that if one doesn't happen to buy into that particular (arguably minute) detail then they should not consider taking amrit or being baptized. In other words, if you don't believe this one detail then you shouldn't attempt to become a "real" Sikh???</p><p></p><p>In closing I will say that I will never set myself up as cleaner, more holy, more set apart than another human being, therefore I will never say that I would refuse to eat off the same plate as anyone. And I would not want to ever assume I might have given more of my body, mind and spirit to God than another... what a dangerous assumption? How can we know what is in the mind and heart of another person? One person might have taken amrit, following the doctrine to a T, never cutting a single hair, wear turban, kirpan, kara, etc... pray in the morning and night and you still don't know what's in their heart. The same goes for people of other paths. They may appear unholy to us and yet their whole heart and life may have been dedicated to God and you would never know it. </p><p></p><p>Why do we as humans seem to have this intrinsic need to separate ourselves from others or to distinguish ourselves as different or superior in some way? And wasn't it this element of human nature that Guru Nanak spoke to when he allied himself with a Muslim and a Hindu and walked all those many miles to share the message of equality and oneness?</p><p></p><p>Perhaps I am wrong.</p></blockquote><p></p>
[QUOTE="carolineislands, post: 71367, member: 5695"] [b]Re: How many sikhs have married out of Caste/Race[/b] Well, actually they did: Is this not assuming that only Amritdhari have given body, mind and soul to God? My question is this: Where does this command that only those who have been baptized should share food off the same plate? What writing? Who is the author? What is the origin of this doctrine? I would also like to ask lifetime Sikhs or scholars about this issue and where these doctrines came from. My impression of Sikhi so far (I will readily admit it is very limited and I am very new) is that Guru Nanak's principal message was one of equality and unity and one of his most famous sayings was "There is no Muslim, there is no Hindu..." I am also under the impression that the meal tradition was instituted for the purpose of erasing the invisible boundaries between people. It is interesting to me that there seems to be something of a contradiction from the original Sikhi that Guru Nanak brought forth and some of the current practices, such as the one in question. It is not unusual, of course... no religion can remain absolutely pure throughout generations of human interpretation. I would just like to know if this is one of those instances. I have a Sikh friend from India who was born and raised in the religion and she once told me that some things have strayed from the original meaning. I am wondering if this is one of the examples. Here we have Sikhs claiming that only Sikhs who believe these particular details are "real" Sikhs and that only Sikhs know what Sikh means and not Hindus and that only two "real" Sikhs are allowed to eat off the same plate and that if one doesn't happen to buy into that particular (arguably minute) detail then they should not consider taking amrit or being baptized. In other words, if you don't believe this one detail then you shouldn't attempt to become a "real" Sikh??? In closing I will say that I will never set myself up as cleaner, more holy, more set apart than another human being, therefore I will never say that I would refuse to eat off the same plate as anyone. And I would not want to ever assume I might have given more of my body, mind and spirit to God than another... what a dangerous assumption? How can we know what is in the mind and heart of another person? One person might have taken amrit, following the doctrine to a T, never cutting a single hair, wear turban, kirpan, kara, etc... pray in the morning and night and you still don't know what's in their heart. The same goes for people of other paths. They may appear unholy to us and yet their whole heart and life may have been dedicated to God and you would never know it. Why do we as humans seem to have this intrinsic need to separate ourselves from others or to distinguish ourselves as different or superior in some way? And wasn't it this element of human nature that Guru Nanak spoke to when he allied himself with a Muslim and a Hindu and walked all those many miles to share the message of equality and oneness? Perhaps I am wrong. [/QUOTE]
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How Many Sikhs Have Married Out Of Caste/race?
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