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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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Hard Talk
O Khotey-aa! - Hey You Idiot!
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<blockquote data-quote="spnadmin" data-source="post: 137659" data-attributes="member: 35"><p><strong>Re: O Khotey-aa! ,Which include Khushwant Singh</strong></p><p></p><p>davinderdhanjal ji</p><p></p><p>This is the comment made by Kulwant Singh who was eager to "slap" a "khotey"</p><p></p><p></p><p>And this is what it says in the <strong>Sikh Rehat Maryada, </strong>about Gurdwara protocol</p><p></p><p></p><p></p><p>And here is how <strong>Sikh i</strong>s defined in Sikh Rehat Maryada</p><p></p><p></p><p>Kushwant Singh has confused tradition with rehat. It is quite true that sangats differ as to how closely they follow the rule that <strong>only a Sikh may perform kirtan.</strong> Some will say that a "Sikh" is to mean only baptized, and others take a different view. We have seen many videos in which the descendants of Bhai Mardana have performed kirtan in gurdwara in the presence of Sri Guru Granth Sahib. It is a beautiful thing when a sangat opens its heart to include anyone who shares a love of Guruji. However, the arguments that have developed in the SikhChic article have taken a turn, one that suggests that in the rehat is a new form of caste-ism, that is is exclusionary, and contrary to the values of Guru Nanak.</p><p></p><p>A person can see the problem many ways, but here are two extremes:</p><p></p><p><strong>versus</strong></p><p></p><p></p><p>Now this is a very complicated issue for debate. And many times I have heard that religion divides people, and that by adhering to the Sikh Rehat Maryada, we are supporting divisiveness and an idea of religious superiority. However, my personal passion tends in the direction of the second comment. We have made many sacrifices, as Skhs, over centuries, to protect the legacy of Guru Nanak and the Shabad enshrined in Sri Guru Granth Sahib. Muslims, Hindus, Unitarians, Methodists, etc., but for exceptional cases here and there, did not carry our burden -- and we are still carrying it. </p><p></p><p>Kushwant Singh in the story latched on to the Partition of 1947 to make his statements appear all the more passionate and all the more convincing that a great disservice was done to our Gurus. And like Kushwant Singh, there are others who will latch onto the partition, the shaheedyan, and this or that moment in Sikh history to make it seem as if they claim the moral high ground. What he has missed is that Sikhi is more than tradition.</p><p></p><p>I personally have made fewer sacrifices than most. I am also not ready to abandon what did not come to me by birth. So the conversation leaves me perplexed. If we cast away those concepts that define us and our traditions, how do we keep alive an identity that was forged by sacrifice and tempered by blood. Why have gurdwaras or kirtan in sangat at all? The Baptist church down the street should be good enough. Why bother?</p></blockquote><p></p>
[QUOTE="spnadmin, post: 137659, member: 35"] [b]Re: O Khotey-aa! ,Which include Khushwant Singh[/b] davinderdhanjal ji This is the comment made by Kulwant Singh who was eager to "slap" a "khotey" And this is what it says in the [B]Sikh Rehat Maryada, [/B]about Gurdwara protocol And here is how [B]Sikh i[/B]s defined in Sikh Rehat Maryada Kushwant Singh has confused tradition with rehat. It is quite true that sangats differ as to how closely they follow the rule that [B]only a Sikh may perform kirtan.[/B] Some will say that a "Sikh" is to mean only baptized, and others take a different view. We have seen many videos in which the descendants of Bhai Mardana have performed kirtan in gurdwara in the presence of Sri Guru Granth Sahib. It is a beautiful thing when a sangat opens its heart to include anyone who shares a love of Guruji. However, the arguments that have developed in the SikhChic article have taken a turn, one that suggests that in the rehat is a new form of caste-ism, that is is exclusionary, and contrary to the values of Guru Nanak. A person can see the problem many ways, but here are two extremes: [B]versus[/B] Now this is a very complicated issue for debate. And many times I have heard that religion divides people, and that by adhering to the Sikh Rehat Maryada, we are supporting divisiveness and an idea of religious superiority. However, my personal passion tends in the direction of the second comment. We have made many sacrifices, as Skhs, over centuries, to protect the legacy of Guru Nanak and the Shabad enshrined in Sri Guru Granth Sahib. Muslims, Hindus, Unitarians, Methodists, etc., but for exceptional cases here and there, did not carry our burden -- and we are still carrying it. Kushwant Singh in the story latched on to the Partition of 1947 to make his statements appear all the more passionate and all the more convincing that a great disservice was done to our Gurus. And like Kushwant Singh, there are others who will latch onto the partition, the shaheedyan, and this or that moment in Sikh history to make it seem as if they claim the moral high ground. What he has missed is that Sikhi is more than tradition. I personally have made fewer sacrifices than most. I am also not ready to abandon what did not come to me by birth. So the conversation leaves me perplexed. If we cast away those concepts that define us and our traditions, how do we keep alive an identity that was forged by sacrifice and tempered by blood. Why have gurdwaras or kirtan in sangat at all? The Baptist church down the street should be good enough. Why bother? [/QUOTE]
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O Khotey-aa! - Hey You Idiot!
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