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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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Nuns On The Frontier
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<blockquote data-quote="Archived_Member16" data-source="post: 164974" data-attributes="member: 884"><p><span style="color: Navy"><strong><span style="font-size: 18px">Nuns on the Frontier</span></strong></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">By ANNE M. BUTLER - The New York Times - May 15, 2012</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Fernandina Beach, Fla. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><img src="http://graphics8.nytimes.com/images/2012/05/16/opinion/0516OPEDzagnoli/0516OPEDzagnoli-articleInline.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">THE recent Vatican edict that reproached American nuns for their liberal views on social and political issues has put a spotlight on the practices of these Roman Catholic sisters. While the current debate has focused on the nuns’ progressive stances on birth control, abortion, homosexuality, the all-male priesthood and economic injustice, tension between American nuns and the church’s male hierarchy reaches much further back. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">In the 19th century, Catholic nuns literally built the church in the American West, braving hardship and grueling circumstances to establish missions, set up classrooms and lead lives of calm in a chaotic world marked by corruption, criminality and illness. Their determination in the face of a male hierarchy that, then as now, frequently exploited and disdained them was a demonstration of their resilient faith in a church struggling to adapt itself to change. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Like other settlers in the West, Catholic nuns were mostly migrants from Europe or the American East; the church had turned to them to create a Catholic presence across a seemingly limitless frontier. The region’s rocky mining camps, grassy plains and arid deserts did not appeal to many ordained men. As one disenchanted European priest, lamenting the lack of a good cook and the discomfort of frontier travel, grumbled, “I hate the long, dreary winters of Iowa.” </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Bishops relentlessly recruited sisters for Western missions, enticing them with images of Christian conversions, helpful local clergymen and charming convent cottages. If the sisters hesitated, the bishops mocked their timidity, scorned their selfishness and threatened heavenly retribution. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">The sisters proved them wrong. By steamboat, train, stagecoach and canoe, on foot and on horseback, the nuns answered the call. In the 1840s, a half-dozen sisters from Notre Dame de Namur, a Belgian order, braved stormy seas and dense fog to reach Oregon. In 1852, seven Daughters of Charity struggled on the backs of donkeys across the rain-soaked Isthmus of Panama toward California. In 1884, six Ursuline nuns stepped from a train in Montana, only to be left by the bishop at a raucous public rooming house, its unheated loft furnished only with wind and drifting snow. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">These nuns lived in filthy dugouts, barns and stables, hoped for donations of furniture, and survived on a daily ration of one slice of bread or a bowl of onion soup along with a cup of tea. They made their own way, worked endless hours, often walked miles to a Catholic chapel for services, and endured daunting privations in housing and nutrition. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">There appeared to be no end to what was expected of the sisters. In 1874, two Sisters of the Holy Cross, at the direction of Edward Sorin, the founder of the University of Notre Dame, opened a Texas school and orphanage in a two-room shack with a leaky dormitory garret that the nuns affectionately labeled “The Ark.” The brother who managed the congregation’s large farm informed the sisters, who were barely able to feed and clothe the 80 boarders, that he could not give the school free produce — though they could buy it at a discount. The sisters also did 18 years of unpaid housekeeping work on a farm run by the men. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Sisters adapted to these physical, spiritual and fiscal exploitations with amazingly good humor. Still, they chafed against their male superiors’ unreasonable restrictions and harsh dictates. When they directly questioned policy, bishops and priests moved to silence them. A single protest could draw draconian reprisals on an entire congregation. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">In 1886, four Texas priests demanded that Bishop John C. Néraz replace a superior, Mother St. Andrew Feltin, saying that she had “spread gossip” and warned her sisters “to beware of priests.” </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Bishop Néraz threatened the sisterhood with disbandment and removed Mother St. Andrew from office. He hounded her for years, disciplined other nuns she had befriended, suspended her right to the sacraments, warned other bishops not to grant her sanctuary, undercut her efforts to enter a California convent and even urged her deportation to Europe. Finally, Mother St. Andrew laid aside her religious clothing, returned to secular dress and cared for her widowed brother’s children. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Six years after Bishop Néraz died, Mother St. Andrew petitioned her congregation for readmission. Donning her habit, she renewed her vows amid a warm welcome from sisters who understood too well what she had suffered. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Then as now, not all priests and bishops treated sisters badly, though the priests who reached out to nuns in a spirit of appreciation, friendship and equality could not alter the church’s institutional commitment to gender discrimination. And, as now, some bishops, dismissive of the laity, underestimated the loyalty secular Catholics felt for their nuns. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">In the case of Mother St. Andrew, tenacity and spirituality triumphed over arrogance and misogyny. The Vatican would do well to bear this history in mind as it thinks through the consequences of its unjust attack on American sisters. </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><em><strong>Anne M. Butler, a professor emerita of history at Utah State University, is the author of the forthcoming book “Across God’s Frontiers: Catholic Sisters in the American West, 1850-1920.” </strong></em></span></p><p><span style="color: Navy"><strong></strong></span></p><p><span style="color: Navy"><strong>source:</strong> <a href="http://www.nytimes.com/2012/05/16/opinion/nuns-on-the-frontier.html?_r=1&ref=opinion" target="_blank">http://www.nytimes.com/2012/05/16/opinion/nuns-on-the-frontier.html?_r=1&ref=opinion</a></span></p></blockquote><p></p>
[QUOTE="Archived_Member16, post: 164974, member: 884"] [COLOR="Navy"][B][SIZE="5"]Nuns on the Frontier[/SIZE][/B] By ANNE M. BUTLER - The New York Times - May 15, 2012 Fernandina Beach, Fla. [IMG]http://graphics8.nytimes.com/images/2012/05/16/opinion/0516OPEDzagnoli/0516OPEDzagnoli-articleInline.jpg[/IMG] THE recent Vatican edict that reproached American nuns for their liberal views on social and political issues has put a spotlight on the practices of these Roman Catholic sisters. While the current debate has focused on the nuns’ progressive stances on birth control, abortion, homosexuality, the all-male priesthood and economic injustice, tension between American nuns and the church’s male hierarchy reaches much further back. In the 19th century, Catholic nuns literally built the church in the American West, braving hardship and grueling circumstances to establish missions, set up classrooms and lead lives of calm in a chaotic world marked by corruption, criminality and illness. Their determination in the face of a male hierarchy that, then as now, frequently exploited and disdained them was a demonstration of their resilient faith in a church struggling to adapt itself to change. Like other settlers in the West, Catholic nuns were mostly migrants from Europe or the American East; the church had turned to them to create a Catholic presence across a seemingly limitless frontier. The region’s rocky mining camps, grassy plains and arid deserts did not appeal to many ordained men. As one disenchanted European priest, lamenting the lack of a good cook and the discomfort of frontier travel, grumbled, “I hate the long, dreary winters of Iowa.” Bishops relentlessly recruited sisters for Western missions, enticing them with images of Christian conversions, helpful local clergymen and charming convent cottages. If the sisters hesitated, the bishops mocked their timidity, scorned their selfishness and threatened heavenly retribution. The sisters proved them wrong. By steamboat, train, stagecoach and canoe, on foot and on horseback, the nuns answered the call. In the 1840s, a half-dozen sisters from Notre Dame de Namur, a Belgian order, braved stormy seas and dense fog to reach Oregon. In 1852, seven Daughters of Charity struggled on the backs of donkeys across the rain-soaked Isthmus of Panama toward California. In 1884, six Ursuline nuns stepped from a train in Montana, only to be left by the bishop at a raucous public rooming house, its unheated loft furnished only with wind and drifting snow. These nuns lived in filthy dugouts, barns and stables, hoped for donations of furniture, and survived on a daily ration of one slice of bread or a bowl of onion soup along with a cup of tea. They made their own way, worked endless hours, often walked miles to a Catholic chapel for services, and endured daunting privations in housing and nutrition. There appeared to be no end to what was expected of the sisters. In 1874, two Sisters of the Holy Cross, at the direction of Edward Sorin, the founder of the University of Notre Dame, opened a Texas school and orphanage in a two-room shack with a leaky dormitory garret that the nuns affectionately labeled “The Ark.” The brother who managed the congregation’s large farm informed the sisters, who were barely able to feed and clothe the 80 boarders, that he could not give the school free produce — though they could buy it at a discount. The sisters also did 18 years of unpaid housekeeping work on a farm run by the men. Sisters adapted to these physical, spiritual and fiscal exploitations with amazingly good humor. Still, they chafed against their male superiors’ unreasonable restrictions and harsh dictates. When they directly questioned policy, bishops and priests moved to silence them. A single protest could draw draconian reprisals on an entire congregation. In 1886, four Texas priests demanded that Bishop John C. Néraz replace a superior, Mother St. Andrew Feltin, saying that she had “spread gossip” and warned her sisters “to beware of priests.” Bishop Néraz threatened the sisterhood with disbandment and removed Mother St. Andrew from office. He hounded her for years, disciplined other nuns she had befriended, suspended her right to the sacraments, warned other bishops not to grant her sanctuary, undercut her efforts to enter a California convent and even urged her deportation to Europe. Finally, Mother St. Andrew laid aside her religious clothing, returned to secular dress and cared for her widowed brother’s children. Six years after Bishop Néraz died, Mother St. Andrew petitioned her congregation for readmission. Donning her habit, she renewed her vows amid a warm welcome from sisters who understood too well what she had suffered. Then as now, not all priests and bishops treated sisters badly, though the priests who reached out to nuns in a spirit of appreciation, friendship and equality could not alter the church’s institutional commitment to gender discrimination. And, as now, some bishops, dismissive of the laity, underestimated the loyalty secular Catholics felt for their nuns. In the case of Mother St. Andrew, tenacity and spirituality triumphed over arrogance and misogyny. The Vatican would do well to bear this history in mind as it thinks through the consequences of its unjust attack on American sisters. [I][B]Anne M. Butler, a professor emerita of history at Utah State University, is the author of the forthcoming book “Across God’s Frontiers: Catholic Sisters in the American West, 1850-1920.” [/B][/I] [B] source:[/B] [url]http://www.nytimes.com/2012/05/16/opinion/nuns-on-the-frontier.html?_r=1&ref=opinion[/url][/COLOR] [/QUOTE]
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