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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="spnadmin" data-source="post: 139169" data-attributes="member: 35"><p>Thanks. In the case of this thread we are looking at terrorist extremists in Somalia. Most of the time in recent months we have been looking at threats from Afghanistan and Pakistan. Before that it was Iraq versus the US. I have been alive long enough to remember that this conversation is of much greater duration in the modern world. In fact I remember the overthrow of regimes and Iran and Indonesia, Egypt (the secular pan-Arabism of Nasser), and the crafting of a very provisional truce between establishment in Jordan and the Palestinians who live there. Or the continual political haggling in Saudi Arabia between the Saud family that rules, and the imams who keep them in power. Include in the mix other developments in Yemen, Angola, Somalia, Nigeria. This is an old story, but the names and places have changed once gain.</p><p></p><p>I found this article and have uploaded it. It is from a very reputable journal, <em>American Anthropologist,</em> not an arch right-wing news venue. Here are some provocative things to consider in excerpted version. </p><p><em><span style="color: SlateGray"></span></em></p><p><em><span style="color: SlateGray">... the clash is inside—and not between—civilizations,</span></em></p><p><em><span style="color: SlateGray">... This is how it goes: Islam and Christianity have in common a</span></em></p><p><em><span style="color: SlateGray">deeply messianic orientation, a sense of mission to civilize</span></em></p><p><em><span style="color: SlateGray">the world, Each is convinced that it possesses the sole</span></em></p><p><em><span style="color: SlateGray">truth, that the world beyond is a sea of ignorance that</span></em></p><p><em><span style="color: SlateGray">needs to be redeemed.</span></em></p><p><em><span style="color: SlateGray"></span></em></p><p><em><span style="color: SlateGray">In the modern age, this kind of</span></em></p><p><em><span style="color: SlateGray">conviction goes beyond the religious to the secular, beyond</span></em></p><p><em><span style="color: SlateGray">the domain of doctrine to that of politics, Yet even</span></em></p><p><em><span style="color: SlateGray">seemingly secular colonial notions such as that of a civilizing</span></em></p><p><em><span style="color: SlateGray">mission"—or its more racialized version, "the white</span></em></p><p><em><span style="color: SlateGray">man's burden"—or the 19th-century U,S, conviction of a</span></em></p><p><em><span style="color: SlateGray">"manifest destiny" have deep religious roots. ..</span></em></p><p><em><span style="color: SlateGray"></span></em></p><p><em><span style="color: SlateGray">Like any living tradition, neither Islam nor Christianity</span></em></p><p><em><span style="color: SlateGray">is monolithic. Both harbor and indeed are propelled by</span></em></p><p><em><span style="color: SlateGray">diverse and contradictory tendencies, In both, righteous</span></em></p><p><em><span style="color: SlateGray">notions have been the focus of prolonged debates, Even if</span></em></p><p><em><span style="color: SlateGray">you should claim to know what is good for humanity,</span></em></p><p><em><span style="color: SlateGray">how do you proceed? By persuasion or force? Do you convince</span></em></p><p><em><span style="color: SlateGray">others of the validity of your truth or do you proceed</span></em></p><p><em><span style="color: SlateGray">by imposing it on them? Is religion a matter of conviction</span></em></p><p><em><span style="color: SlateGray">or legislation? The first alternative gives you reason</span></em></p><p><em><span style="color: SlateGray">and evangelism; the second gives you the Crusades and</span></em></p><p><em><span style="color: SlateGray">jihad. Take the example of Islam, and the notion of jihad,</span></em></p><p><em><span style="color: SlateGray">which roughly translated means "struggle.' Scholars distinguish</span></em></p><p><em><span style="color: SlateGray">between two broad traditions of jihad: jihad Akbar</span></em></p><p><em><span style="color: SlateGray">(the greater jihad) and jihad Asgar (the lesser jihad),</span></em></p><p><em><span style="color: SlateGray">The greater jihad, it is said, is a struggle against weaknesses</span></em></p><p><em><span style="color: SlateGray">of self; it is about how to live and attain piety in a contaminated</span></em></p><p><em><span style="color: SlateGray">world, The lesser jihad, in contrast, is about</span></em></p><p><em><span style="color: SlateGray">self-preservation and self-defense; more externally directed,</span></em></p><p><em><span style="color: SlateGray">it is the source of Islamic notions of what Christians</span></em></p><p><em><span style="color: SlateGray">call "just war" (Noor 2001). </span></em></p><p><em><span style="color: SlateGray"></span></em></p><p><em><span style="color: SlateGray">Scholars of Islam have been at pains since September</span></em></p><p><em><span style="color: SlateGray">11 to explain to a non-Muslim reading public that Islam</span></em></p><p><em><span style="color: SlateGray">has rules even for the conduct of war: for example, Talal</span></em></p><p><em><span style="color: SlateGray">Asad (n.d.) points out that the Hanbali School of law practiced</span></em></p><p><em><span style="color: SlateGray">by followers of Wahhabi Islam in Saudi Arabia outlaws</span></em></p><p><em><span style="color: SlateGray">the killing of innocents in war, Historians of Islam</span></em></p><p><em><span style="color: SlateGray">have warned against a simple reading of Islamic practice</span></em></p><p><em><span style="color: SlateGray">from Islamic doctrine; After all, coexistence and toleration</span></em></p><p><em><span style="color: SlateGray">have been the norm, rather than the exception, in the political</span></em></p><p><em><span style="color: SlateGray">history of Islam, More to the point, not only religious</span></em></p><p><em><span style="color: SlateGray">creeds like Islam and Christianity, but also secular</span></em></p><p><em><span style="color: SlateGray">doctrines like liberalism and Marxism have had to face an</span></em></p><p><em><span style="color: SlateGray">ongoing contradiction between the impulse to universalism</span></em></p><p><em><span style="color: SlateGray">and respective traditions of tolerance and peaceful coexistence,</span></em></p><p><em><span style="color: SlateGray">The universalizing impulse gives the United</span></em></p><p><em><span style="color: SlateGray">States a fundamentalist orientation in doctrine, just as the</span></em></p><p><em><span style="color: SlateGray">tradition of tolerance makes for pluralism in practice and</span></em></p><p><em><span style="color: SlateGray">in doctrine.</span></em></p><p><em><span style="color: SlateGray"></span></em></p><p><em><span style="color: SlateGray">Doctrinal tendencies aside, I remain deeply skeptical</span></em></p><p><em><span style="color: SlateGray">of the claim that we can read people's political behavior</span></em></p><p><em><span style="color: SlateGray">from their religion, or from their culture, Could it be true</span></em></p><p><em><span style="color: SlateGray">that an orthodox Muslim is a potential terrorist? Or, the</span></em></p><p><em><span style="color: SlateGray">same thing, that an Orthodox Jew or Christian is a potential</span></em></p><p><em><span style="color: SlateGray">terrorist and only a Reform Jew or a Christian convert</span></em></p><p><em><span style="color: SlateGray">to Darwinian evolutionary theory is capable of being tolerant</span></em></p><p><em><span style="color: SlateGray">of those who do not share his or her convictions?</span></em></p><p><em><span style="color: SlateGray">I am aware that this does not exhaust the question of</span></em></p><p><em><span style="color: SlateGray">culture and politics, How do you make sense of a politics</span></em></p><p><em><span style="color: SlateGray">that consciously wears the mantle of religion? Take, for</span></em></p><p><em><span style="color: SlateGray">example the politics of Osama bin Laden and al-Qaeda;</span></em></p><p><em><span style="color: SlateGray">both claim to be waging a jihad, a just war against the enemies</span></em></p><p><em><span style="color: SlateGray">of Islam, To try to understand this uneasy relationship</span></em></p><p><em><span style="color: SlateGray">between politics and religion, 1 find it necessary not</span></em></p><p><em><span style="color: SlateGray">only to shift focus from doctrinal to historical Islam, from</span></em></p><p><em><span style="color: SlateGray">doctrine and culture to history and politics, but also to</span></em></p><p><em><span style="color: SlateGray">broaden the focus beyond Islam to include larger historical</span></em></p><p><em><span style="color: SlateGray">encounters, of which bin Laden and al-Qaeda have</span></em></p><p><em><span style="color: SlateGray">been one outcome...</span></em></p><p></p><p>The problem that leads to Al Shabab's message is not easy to describe, understand or solve. The author, Mandani, is stating that we are looking at something that is greater than nation, politics or religion. Perhaps something that engulfs more than Islam, more than Christianity, more than both combined. Absolutist rhetoric coming from atheism and secularism has not managed to rescue the world either, but may have made a solution that much farther off. This is not an easy problem to decipher. As long as our understanding is local or national, the big picture and all the contradictory realities that go with that, are not going to be obvious to any one of us alone. When we hold a mirror to our own brand of redemption, what do we see? Our brother or our enemy? Ourselves? Or do we see one and the same?</p></blockquote><p></p>
[QUOTE="spnadmin, post: 139169, member: 35"] Thanks. In the case of this thread we are looking at terrorist extremists in Somalia. Most of the time in recent months we have been looking at threats from Afghanistan and Pakistan. Before that it was Iraq versus the US. I have been alive long enough to remember that this conversation is of much greater duration in the modern world. In fact I remember the overthrow of regimes and Iran and Indonesia, Egypt (the secular pan-Arabism of Nasser), and the crafting of a very provisional truce between establishment in Jordan and the Palestinians who live there. Or the continual political haggling in Saudi Arabia between the Saud family that rules, and the imams who keep them in power. Include in the mix other developments in Yemen, Angola, Somalia, Nigeria. This is an old story, but the names and places have changed once gain. I found this article and have uploaded it. It is from a very reputable journal, [I]American Anthropologist,[/I] not an arch right-wing news venue. Here are some provocative things to consider in excerpted version. [I][COLOR="SlateGray"] ... the clash is inside—and not between—civilizations, ... This is how it goes: Islam and Christianity have in common a deeply messianic orientation, a sense of mission to civilize the world, Each is convinced that it possesses the sole truth, that the world beyond is a sea of ignorance that needs to be redeemed. In the modern age, this kind of conviction goes beyond the religious to the secular, beyond the domain of doctrine to that of politics, Yet even seemingly secular colonial notions such as that of a civilizing mission"—or its more racialized version, "the white man's burden"—or the 19th-century U,S, conviction of a "manifest destiny" have deep religious roots. .. Like any living tradition, neither Islam nor Christianity is monolithic. Both harbor and indeed are propelled by diverse and contradictory tendencies, In both, righteous notions have been the focus of prolonged debates, Even if you should claim to know what is good for humanity, how do you proceed? By persuasion or force? Do you convince others of the validity of your truth or do you proceed by imposing it on them? Is religion a matter of conviction or legislation? The first alternative gives you reason and evangelism; the second gives you the Crusades and jihad. Take the example of Islam, and the notion of jihad, which roughly translated means "struggle.' Scholars distinguish between two broad traditions of jihad: jihad Akbar (the greater jihad) and jihad Asgar (the lesser jihad), The greater jihad, it is said, is a struggle against weaknesses of self; it is about how to live and attain piety in a contaminated world, The lesser jihad, in contrast, is about self-preservation and self-defense; more externally directed, it is the source of Islamic notions of what Christians call "just war" (Noor 2001). Scholars of Islam have been at pains since September 11 to explain to a non-Muslim reading public that Islam has rules even for the conduct of war: for example, Talal Asad (n.d.) points out that the Hanbali School of law practiced by followers of Wahhabi Islam in Saudi Arabia outlaws the killing of innocents in war, Historians of Islam have warned against a simple reading of Islamic practice from Islamic doctrine; After all, coexistence and toleration have been the norm, rather than the exception, in the political history of Islam, More to the point, not only religious creeds like Islam and Christianity, but also secular doctrines like liberalism and Marxism have had to face an ongoing contradiction between the impulse to universalism and respective traditions of tolerance and peaceful coexistence, The universalizing impulse gives the United States a fundamentalist orientation in doctrine, just as the tradition of tolerance makes for pluralism in practice and in doctrine. Doctrinal tendencies aside, I remain deeply skeptical of the claim that we can read people's political behavior from their religion, or from their culture, Could it be true that an orthodox Muslim is a potential terrorist? Or, the same thing, that an Orthodox Jew or Christian is a potential terrorist and only a Reform Jew or a Christian convert to Darwinian evolutionary theory is capable of being tolerant of those who do not share his or her convictions? I am aware that this does not exhaust the question of culture and politics, How do you make sense of a politics that consciously wears the mantle of religion? Take, for example the politics of Osama bin Laden and al-Qaeda; both claim to be waging a jihad, a just war against the enemies of Islam, To try to understand this uneasy relationship between politics and religion, 1 find it necessary not only to shift focus from doctrinal to historical Islam, from doctrine and culture to history and politics, but also to broaden the focus beyond Islam to include larger historical encounters, of which bin Laden and al-Qaeda have been one outcome...[/COLOR][/I] The problem that leads to Al Shabab's message is not easy to describe, understand or solve. The author, Mandani, is stating that we are looking at something that is greater than nation, politics or religion. Perhaps something that engulfs more than Islam, more than Christianity, more than both combined. Absolutist rhetoric coming from atheism and secularism has not managed to rescue the world either, but may have made a solution that much farther off. This is not an easy problem to decipher. As long as our understanding is local or national, the big picture and all the contradictory realities that go with that, are not going to be obvious to any one of us alone. When we hold a mirror to our own brand of redemption, what do we see? Our brother or our enemy? Ourselves? Or do we see one and the same? [/QUOTE]
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