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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
Is Democracy Approved In Sikhism?
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<blockquote data-quote="AngloSikhPeace" data-source="post: 193363" data-attributes="member: 19790"><p>When I say 'secular' I mean in the same way that the USA or the European countries are secular: they allow full rights and freedoms for all the religions and points of view, but their laws are, deep down, based upon the Christian 10 Commandments. Some of those have fallen by the wayside (eg there are rarely laws against idolatry, and 'coverting thy neighbour' is quite popular), but that's where the ideas originated. </p><p>So in a state based on the Sikh religion, there would be full rights for people of all creeds. But the laws of the country would be set out in a way that honours and encourages the values of the Gurus: compassion, mercy, determination, contentment, justice and equality.</p><p></p><p></p><p>I'm not talking about institutionalising seva itself, like having langar halls run by the state or something. But instead, creating and supporting institutionalised systems based on the ethos of seva. Like the NHS, or the National Park system, or the police services. All of those are institutions that rely upon voluntary efforts (in addition to paid labour of course), depend upon the selflessness of the people working for them, and serve the community at large.</p><p></p><p></p><p>It is possible on one level to separate Church and State. The US Constitution is pretty clear about it, as is the French one. But there are two problems with that.</p><p>1. All states, even secular ones, are based upon a set of ideas and ideologies. Where do these ideas come from? Thinkers and philosophers. And their ideas, their thoughts, are always influenced by their religious beliefs (or lack of belief). The French Revolution was influenced by atheism and other radical anti-religious movements, for example. The American Revolution was influenced by more moderate religious believers, such as the Deists. The Glorious Revolution in England had a very strong Protestant undercurrent, and the earlier English Civil War too featured heavy involvement by fanatical Puritans. Whilst you can make a state behave in a neutral manner to different religious believers, you can't separate ideology from religion.</p><p>2. Where does that leave the UK? Despite having no separation of Church and State the UK is one of the freest countries in the world, definitely with more religious freedom than the USA.</p><p></p><p></p><p>I personally don't really find it a religious issue, but it is exclusively a Sikh national issue. You won't find Muslim Khalistanis in west Panjab.</p><p>Anyway, I'm definitely not strongly in favour of Khalistan. I range between 'it would be a complete catastrophe' and 'it might be necessary, but it would still be bad'. I prefer the idea of self-determination (ie the right to referenda on independence and other issues) for the Panjabi people rather than an exclusively Sikh state.</p><p></p><p>But anyway, that's a whole different debate.</p></blockquote><p></p>
[QUOTE="AngloSikhPeace, post: 193363, member: 19790"] When I say 'secular' I mean in the same way that the USA or the European countries are secular: they allow full rights and freedoms for all the religions and points of view, but their laws are, deep down, based upon the Christian 10 Commandments. Some of those have fallen by the wayside (eg there are rarely laws against idolatry, and 'coverting thy neighbour' is quite popular), but that's where the ideas originated. So in a state based on the Sikh religion, there would be full rights for people of all creeds. But the laws of the country would be set out in a way that honours and encourages the values of the Gurus: compassion, mercy, determination, contentment, justice and equality. I'm not talking about institutionalising seva itself, like having langar halls run by the state or something. But instead, creating and supporting institutionalised systems based on the ethos of seva. Like the NHS, or the National Park system, or the police services. All of those are institutions that rely upon voluntary efforts (in addition to paid labour of course), depend upon the selflessness of the people working for them, and serve the community at large. It is possible on one level to separate Church and State. The US Constitution is pretty clear about it, as is the French one. But there are two problems with that. 1. All states, even secular ones, are based upon a set of ideas and ideologies. Where do these ideas come from? Thinkers and philosophers. And their ideas, their thoughts, are always influenced by their religious beliefs (or lack of belief). The French Revolution was influenced by atheism and other radical anti-religious movements, for example. The American Revolution was influenced by more moderate religious believers, such as the Deists. The Glorious Revolution in England had a very strong Protestant undercurrent, and the earlier English Civil War too featured heavy involvement by fanatical Puritans. Whilst you can make a state behave in a neutral manner to different religious believers, you can't separate ideology from religion. 2. Where does that leave the UK? Despite having no separation of Church and State the UK is one of the freest countries in the world, definitely with more religious freedom than the USA. I personally don't really find it a religious issue, but it is exclusively a Sikh national issue. You won't find Muslim Khalistanis in west Panjab. Anyway, I'm definitely not strongly in favour of Khalistan. I range between 'it would be a complete catastrophe' and 'it might be necessary, but it would still be bad'. I prefer the idea of self-determination (ie the right to referenda on independence and other issues) for the Panjabi people rather than an exclusively Sikh state. But anyway, that's a whole different debate. [/QUOTE]
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Is Democracy Approved In Sikhism?
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