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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="sehmbi" data-source="post: 9086" data-attributes="member: 1204"><p><strong><span style="font-family: 'Arial'">Gay or not</span></strong></p><p></p><p> </p><p></p><p><span style="font-family: 'Arial'">This is purely a personal opinion – I claim to be no expert on gurbani but I think I understand the basic principals of Sikhism.</span></p><p></p><p> </p><p></p><p><span style="font-family: 'Arial'">The question of whether homosexuality (or non-heterosexuality as you elegantly put it) is normal and should be accepted on an equal footing as heterosexuality is a rather complex one and controversial to say the least.</span></p><p></p><p> </p><p></p><p><span style="font-family: 'Arial'">Dare I say that this subject has only now started coming up because of its profile being raised here in the West and that it has become fashionably to talk about.</span></p><p></p><p> </p><p></p><p><span style="font-family: 'Arial'">In any case, if there is one thing that Guru Nanak Dev Ji did, it was to encourage free debate, challenge dogmatic ideology and allow common sense to prevail. So in the spirit of a constructive debate here are my points.</span></p><p></p><p> </p><p></p><p><span style="font-family: 'Arial'">It would be naïve and dangerous to lean on way or the other on the basis of a few excerpts of gurbani – worse still on a misleading interpretation of it. Also it is a logical fallacy to say that if gurbani applies to heterosexuals as well as to non-heterosexuals then non-heterosexual behaviour is normal. Taking this thinking to extremes – the message in gurbani is for murderers as well as for non-murderers then by extension murdering should be normal.</span></p><p></p><p> </p><p></p><p><span style="font-family: 'Arial'">Non-acceptability of gay behaviour is not only in punjabi culture but the world over. Are non-punjabi cultures somehow more gay friendly?. Anti-gay sentiments are prevalent in all societies. In the UK as early as the 60’s severe physical and mental treatments were considered OK to be administered to correct for gayness. Please be careful when passing judgement of this nature on an entire culture – especially if you don’t belong to it.</span></p><p></p><p> </p><p></p><p><span style="font-family: 'Arial'">Personally I think, if we accept homosexual behaviour as normal, there will be severe repercussions to fabric of society as we know it today. Not least the “<em>grahasti jeevan</em>” as advocated by all the Gurus which is based on the one man one woman principal. And expressly mentioned by the tenth Guru - “<em>ek jot, doe murti</em>” as the basic component of the family unit. I for one cannot see homosexual behaviour fitting this bill.</span></p><p></p><p> </p><p></p><p><span style="font-family: 'Arial'">If homosexual behaviour is normal then we may have to consider the following in the same light: incest, zoophilia, bestiality, polygamy and polyandry</span></p><p></p><p> </p><p></p><p><strong><span style="font-family: 'Arial'">Lust</span></strong></p><p></p><p><span style="font-family: 'Arial'">Talking about the nitty-gritty, even an agnostic will tell you that the {censored} and the rectum are expressly there to perform the function of ejecting waste from the body. Any other use of this part of the body is <strong>PURE</strong> lust – gay or not gay.</span></p><p></p><p> </p><p></p><p><strong><span style="color: black"><span style="font-family: 'Arial'">Equality</span></span></strong></p><p></p><p><span style="font-family: 'Arial'">Guruji expressly mentioned <em><span style="color: black">“The four castes - the Kh`shaatriyas, Brahmins, Soodras and Vaishyas” </span></em>as well as women I might add to convey a message of equality of all humanity. To stretch this to mean that Guruji was addressing gays at the time because you may have gay Kh`shaatriyas or gay Brahmins is rather lame. By the same token you may have rapist Kh`shaatriyas or incestuous Brahmins – does it make OK for them to be that way.</span></p><p></p><p> </p><p></p><p><span style="font-family: 'Arial'">This is not to say that gays should be damned and relegated to hell – but the gay condition should be treated as other conditions that may afflict the human condition such as alcoholism and drug addiction. Which in-turn are borne out of KAM, KRODH, LOBH, MOH and MAYA.</span></p><p></p><p> </p><p></p><p><span style="font-family: 'Arial'">From all my reading of gurbani I have yet to come across any words or phrases expressly referring to gay behaviour in the same light as being from a certain caste e.g. <em><span style="color: black">Kh`shaatriyas.</span></em></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Arial'"><strong><span style="color: black">Same gender marriage</span></strong></span></p><p></p><p><span style="font-family: 'Arial'">The argument that because God and the soul are genderless and therefore same gender marriage should be allowed is a very poor one. </span></p><p></p><p> </p><p></p><p><span style="font-family: 'Arial'">If that were the case why did GOD go to such a great length to create the male and female forms for all living beings (including plants) and by his grace placed each of our souls in either a male or a female body. If his intention was to allow male/male or female/female unions GOD would have made a unisex physical form and provided a corresponding way to procreate. But he did not.</span></p><p></p><p> </p><p></p><p><span style="font-family: 'Arial'"><strong><span style="color: black">My advice….</span></strong></span></p><p></p><p> </p><p></p><p><span style="font-family: 'Arial'">Humility is one of the basic pillars of the Sikhism and I suppose of all faiths. The truth will be the truth even when looked at from different angles. No one can deny that 1+1=2 whether you are a Sikh, Hindu, Muslim or Christian. Alas, things are not as simple in reality. Still, it only helps matters if we all consider ourselves god’s creatures and not refer to each other as “<em>Your Guru said this</em>” or “<em>Your Guru said that</em>”</span></p><p></p><p> </p><p></p></blockquote><p></p>
[QUOTE="sehmbi, post: 9086, member: 1204"] [b][font=Arial]Gay or not[/font][/b] [font=Arial] [/font] [font=Arial]This is purely a personal opinion – I claim to be no expert on gurbani but I think I understand the basic principals of Sikhism.[/font] [font=Arial] [/font] [font=Arial]The question of whether homosexuality (or non-heterosexuality as you elegantly put it) is normal and should be accepted on an equal footing as heterosexuality is a rather complex one and controversial to say the least.[/font] [font=Arial] [/font] [font=Arial]Dare I say that this subject has only now started coming up because of its profile being raised here in the West and that it has become fashionably to talk about.[/font] [font=Arial] [/font] [font=Arial]In any case, if there is one thing that Guru Nanak Dev Ji did, it was to encourage free debate, challenge dogmatic ideology and allow common sense to prevail. So in the spirit of a constructive debate here are my points.[/font] [font=Arial] [/font] [font=Arial]It would be naïve and dangerous to lean on way or the other on the basis of a few excerpts of gurbani – worse still on a misleading interpretation of it. Also it is a logical fallacy to say that if gurbani applies to heterosexuals as well as to non-heterosexuals then non-heterosexual behaviour is normal. Taking this thinking to extremes – the message in gurbani is for murderers as well as for non-murderers then by extension murdering should be normal.[/font] [font=Arial] [/font] [font=Arial]Non-acceptability of gay behaviour is not only in punjabi culture but the world over. Are non-punjabi cultures somehow more gay friendly?. Anti-gay sentiments are prevalent in all societies. In the UK as early as the 60’s severe physical and mental treatments were considered OK to be administered to correct for gayness. Please be careful when passing judgement of this nature on an entire culture – especially if you don’t belong to it.[/font] [font=Arial] [/font] [font=Arial]Personally I think, if we accept homosexual behaviour as normal, there will be severe repercussions to fabric of society as we know it today. Not least the “[i]grahasti jeevan[/i]” as advocated by all the Gurus which is based on the one man one woman principal. And expressly mentioned by the tenth Guru - “[i]ek jot, doe murti[/i]” as the basic component of the family unit. I for one cannot see homosexual behaviour fitting this bill.[/font] [font=Arial] [/font] [font=Arial]If homosexual behaviour is normal then we may have to consider the following in the same light: incest, zoophilia, bestiality, polygamy and polyandry[/font] [font=Arial] [/font] [b][font=Arial]Lust[/font][/b] [font=Arial]Talking about the nitty-gritty, even an agnostic will tell you that the {censored} and the rectum are expressly there to perform the function of ejecting waste from the body. Any other use of this part of the body is [b]PURE[/b] lust – gay or not gay.[/font] [font=Arial] [/font] [b][color=black][font=Arial]Equality[/font][/color][/b] [font=Arial]Guruji expressly mentioned [i][color=black]“The four castes - the Kh`shaatriyas, Brahmins, Soodras and Vaishyas” [/color][/i]as well as women I might add to convey a message of equality of all humanity. To stretch this to mean that Guruji was addressing gays at the time because you may have gay Kh`shaatriyas or gay Brahmins is rather lame. By the same token you may have rapist Kh`shaatriyas or incestuous Brahmins – does it make OK for them to be that way.[/font] [font=Arial] [/font] [font=Arial]This is not to say that gays should be damned and relegated to hell – but the gay condition should be treated as other conditions that may afflict the human condition such as alcoholism and drug addiction. Which in-turn are borne out of KAM, KRODH, LOBH, MOH and MAYA.[/font] [font=Arial] [/font] [font=Arial]From all my reading of gurbani I have yet to come across any words or phrases expressly referring to gay behaviour in the same light as being from a certain caste e.g. [i][color=black]Kh`shaatriyas.[/color][/i][/font] [font=Arial] [/font] [font=Arial][b][color=black]Same gender marriage[/color][/b][/font] [font=Arial]The argument that because God and the soul are genderless and therefore same gender marriage should be allowed is a very poor one. [/font] [font=Arial] [/font] [font=Arial]If that were the case why did GOD go to such a great length to create the male and female forms for all living beings (including plants) and by his grace placed each of our souls in either a male or a female body. If his intention was to allow male/male or female/female unions GOD would have made a unisex physical form and provided a corresponding way to procreate. But he did not.[/font] [font=Arial] [/font] [font=Arial][b][color=black]My advice….[/color][/b][/font] [font=Arial] [/font] [font=Arial]Humility is one of the basic pillars of the Sikhism and I suppose of all faiths. The truth will be the truth even when looked at from different angles. No one can deny that 1+1=2 whether you are a Sikh, Hindu, Muslim or Christian. Alas, things are not as simple in reality. Still, it only helps matters if we all consider ourselves god’s creatures and not refer to each other as “[i]Your Guru said this[/i]” or “[i]Your Guru said that[/i]”[/font] [font=Arial] [/font] [font=Arial] [/font] [/QUOTE]
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