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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="akiva" data-source="post: 182870" data-attributes="member: 15325"><p>GurFateh</p><p></p><p>Tejwant Ji</p><p></p><p>As a preamble: If forced (and so that my position is clear) I would describe myself as sehajdari, more or less. But I'd rather not; I also consider being a Sikh a proactive decision, so for clarity I'll use Sikh (capital S) to describe one who is proactively choosing/living a Sikh lifestyle, as opposed to sikh (small s) to describe a cultural/social sikh (usually one born into a sikh family, possibly going through the motions of being a sikh to one degree or another, but doing it for social/cultural reasons instead of doing it proactively)</p><p></p><p></p><p></p><p>I actually agree with you here -- I think our "disagreement" was one of terminology. I'm using dialog in the classic greek sense.</p><p></p><p>For me a dialog is a search for the Truth (capital letter intentional)</p><p></p><p></p><p></p><p>Addressed in a prior post - it felt to me more a debate and less a dialog. Again I apologize for misunderstanding your intention.</p><p></p><p></p><p></p><p>I'm not interested in "winning" -- but in factual dialog. </p><p></p><p></p><p></p><p>Agreed. But to understand the Orthodox position one has to accept (temporarily, for the sake of the dialog) their position as valid FOR THEM. Then one can understand why they say and do what they do. Understanding the Other's position is crucial in a dialog (but not in a debate).</p><p></p><p>Newspaper articles rarely if ever do that. Not is Israel and especially not in the West. (Especially in the West -- where I rarely if ever see an honest, balanced examination of the situation here.)</p><p></p><p></p><p></p><p>respectfully, your original post came across TO ME as antagonistic. Anytime one brings a brief list of items to either support one's positions or to challenge the other's position -- without supplying context or exposition - it's usually an attack. (I accept that wasn't your intention -- but it could be taken that way since it was tangential to the original post's intention)</p><p></p><p>To briefly explore one issue you brought:</p><p></p><p>For the last 150 years or so there has been a strong cultural conflict between "secular Jews" - Jews who identify as being born Jews, part of Jewish culture, the importance of Jewish Nationalism/Identity, but NOT religiously observant - and the Orthodox Jews - those who define Jewishness in religious terms (being born a Jew or one who converted - but also one who keeps the traditional Jewish practices and believes the traditional Jewish teachings).</p><p></p><p>There is a strong antagonism between the two camps.</p><p></p><p>Newspapers (not counting the religious newspapers published within the religious community) here are exclusively secular and antagonistic against the Religious community. As a given they hold that Orthodox religion is outdated - any article discussing religious/secular conflicts start from that position.</p><p></p><p>For the Orthodox, gender separation both socially and in religious practice is a given. It has strong cultural roots in the middle east (obviously). This includes seeing women (especially in what they consider non-modest dress) and/or hearing women singing (something prohibited to men under Jewish Law)</p><p></p><p>The western wall is a religious site. (As the last remnant of, and the location closest to, the second temple, it is considered holy). As such it follows the traditional gender separation.</p><p></p><p>The conflict here is that a group of "feminist" motivated women -- striving for gender-equality - want equal access to the wall, and consider the Orthodox position out-dated with no place in the modern world.</p><p></p><p>POINT ADDED FOR CLARITY: Women have access to the wall now -- there is a men's and women's section. the issue here is that these women want the right to observe practices that until now were solely practiced by men (i.e. wearing prayer shawls, singing out loud). THAT is what is being restricted.</p><p></p><p>This of course offends the Orthodox - for whom gender separation is a given (which does not mean women are seen as "lower" -- just "different", with different roles to play in Jewish life. Theoretically, at least. In practice people are people, and many misunderstand the intentions of the traditional teachings.)</p><p></p><p>To put it in Sikh terms: </p><p></p><p>From what I've seen over the last few years, "Who is a Sikh" is a volatile subject today -- in the same way that "Who is a Jew" is.</p><p></p><p>Imagine a group of punjabi sikhs deciding to enter the Golden Temple without covering their heads because they consider that an "old-fashioned" concept with no place in today's modern world. After all, most sikhs drink, don't cover their heads, keep their kesh, etc - so observant Sikhs should be tolerant/accept the fact that times have changed and that covering kesh etc. should no longer apply. </p><p></p><p>What would the reaction be?</p><p></p><p>The Sikh community should (IMO) look to the history/experiences of the Jewish people over the last 150 years as a learning source/warning/example of where things can/will go in the Sikh community if people act from ignorance/emotion.</p><p></p><p>Respectfully,</p><p>Akiva</p></blockquote><p></p>
[QUOTE="akiva, post: 182870, member: 15325"] GurFateh Tejwant Ji As a preamble: If forced (and so that my position is clear) I would describe myself as sehajdari, more or less. But I'd rather not; I also consider being a Sikh a proactive decision, so for clarity I'll use Sikh (capital S) to describe one who is proactively choosing/living a Sikh lifestyle, as opposed to sikh (small s) to describe a cultural/social sikh (usually one born into a sikh family, possibly going through the motions of being a sikh to one degree or another, but doing it for social/cultural reasons instead of doing it proactively) I actually agree with you here -- I think our "disagreement" was one of terminology. I'm using dialog in the classic greek sense. For me a dialog is a search for the Truth (capital letter intentional) Addressed in a prior post - it felt to me more a debate and less a dialog. Again I apologize for misunderstanding your intention. I'm not interested in "winning" -- but in factual dialog. Agreed. But to understand the Orthodox position one has to accept (temporarily, for the sake of the dialog) their position as valid FOR THEM. Then one can understand why they say and do what they do. Understanding the Other's position is crucial in a dialog (but not in a debate). Newspaper articles rarely if ever do that. Not is Israel and especially not in the West. (Especially in the West -- where I rarely if ever see an honest, balanced examination of the situation here.) respectfully, your original post came across TO ME as antagonistic. Anytime one brings a brief list of items to either support one's positions or to challenge the other's position -- without supplying context or exposition - it's usually an attack. (I accept that wasn't your intention -- but it could be taken that way since it was tangential to the original post's intention) To briefly explore one issue you brought: For the last 150 years or so there has been a strong cultural conflict between "secular Jews" - Jews who identify as being born Jews, part of Jewish culture, the importance of Jewish Nationalism/Identity, but NOT religiously observant - and the Orthodox Jews - those who define Jewishness in religious terms (being born a Jew or one who converted - but also one who keeps the traditional Jewish practices and believes the traditional Jewish teachings). There is a strong antagonism between the two camps. Newspapers (not counting the religious newspapers published within the religious community) here are exclusively secular and antagonistic against the Religious community. As a given they hold that Orthodox religion is outdated - any article discussing religious/secular conflicts start from that position. For the Orthodox, gender separation both socially and in religious practice is a given. It has strong cultural roots in the middle east (obviously). This includes seeing women (especially in what they consider non-modest dress) and/or hearing women singing (something prohibited to men under Jewish Law) The western wall is a religious site. (As the last remnant of, and the location closest to, the second temple, it is considered holy). As such it follows the traditional gender separation. The conflict here is that a group of "feminist" motivated women -- striving for gender-equality - want equal access to the wall, and consider the Orthodox position out-dated with no place in the modern world. POINT ADDED FOR CLARITY: Women have access to the wall now -- there is a men's and women's section. the issue here is that these women want the right to observe practices that until now were solely practiced by men (i.e. wearing prayer shawls, singing out loud). THAT is what is being restricted. This of course offends the Orthodox - for whom gender separation is a given (which does not mean women are seen as "lower" -- just "different", with different roles to play in Jewish life. Theoretically, at least. In practice people are people, and many misunderstand the intentions of the traditional teachings.) To put it in Sikh terms: From what I've seen over the last few years, "Who is a Sikh" is a volatile subject today -- in the same way that "Who is a Jew" is. Imagine a group of punjabi sikhs deciding to enter the Golden Temple without covering their heads because they consider that an "old-fashioned" concept with no place in today's modern world. After all, most sikhs drink, don't cover their heads, keep their kesh, etc - so observant Sikhs should be tolerant/accept the fact that times have changed and that covering kesh etc. should no longer apply. What would the reaction be? The Sikh community should (IMO) look to the history/experiences of the Jewish people over the last 150 years as a learning source/warning/example of where things can/will go in the Sikh community if people act from ignorance/emotion. Respectfully, Akiva [/QUOTE]
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