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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="S|kH" data-source="post: 69483" data-attributes="member: 217"><p>There is no solution. It is not reversible. Humanity goes in a one-way, irreversible path.</p><p></p><p>Globalization of the world leads to a monoculture atmosphere. People who are very proud of only their own culture and practice only the core elements of their culture will not survive. </p><p></p><p> Unless a time occurs where individual Sikhs need to band together for a community cause (Govt. secluding and killing sikhs) there is no need for a Sikh to pick one method over another if all options are equal, and he wants to remain the most "fit" for the society he lives in. You simply won't see it happening. </p><p></p><p>Unless you give someone an economic benefit to commit an individual goal to help a community cause, they simply will not care.</p><p></p><p>The essence of a democracy is to filter through all communities and make everyone think on an individual scale. "I can rise up on my own" </p><p></p><p>Although religious people have their motives, let's take it at face value that the majority of any community is not religious. "By keeping my hair the Sikh identity will last longer ... what does that do for me?" is the common question being asked. Yes, the religious observer will say "I am living Guru's words" and thats a reasonable answer. But, for the non-religious ... he gains no benefit on an element that only helps a community (not even help the community economically, just 'religiously' ) ...</p><p></p><p>Unless something drastic happens, humans in a democracy will continue to act only individually and seek economic benefit. </p><p></p><p>You'll see the same thing happen to the hijab once the middle east liberalizes...</p><p></p><p>Sikhs aren't the first people to ever see this trend. </p><p></p><p>On another note, there's a large trend in Male Sikhs who keep a turban and a beard and ogle at girls in mini-skirts. Unless you want all Sikhs to remove themselves from society, this trend won't stop. And if you want people to stop, you have to provide them with a suitable individual benefit that they will care for. The religious benefit of attaining "god" is no longer a viable option to sell to the masses, the power in the element of "god" is being lost in mainstream society. </p><p></p><p>Sometimes you have to leave things behind to find a new beginning. </p><p></p><p>I find it amazing, that after taking so many history courses (I'm assuming everyone here is well-educated), you somehow seem to believe Sikhs are an exception to the natural laws of humanity ? Cultures, and philosophies will always come and go, and continually be revised. Some elements may stay around, but like any culture before us, our time will come. </p><p></p><p>The Aztecs, Mayans, Samurai ... all these cultures have died before us or changed so much due to globalization that they are not nearly the same anymore ... but somehow you think Sikhs will overcome the global-culture threat ? Why would we want to ? What is the benefit in overcoming the global culture? More differences and boundaries ripened throughout humanity everywhere?</p></blockquote><p></p>
[QUOTE="S|kH, post: 69483, member: 217"] There is no solution. It is not reversible. Humanity goes in a one-way, irreversible path. Globalization of the world leads to a monoculture atmosphere. People who are very proud of only their own culture and practice only the core elements of their culture will not survive. Unless a time occurs where individual Sikhs need to band together for a community cause (Govt. secluding and killing sikhs) there is no need for a Sikh to pick one method over another if all options are equal, and he wants to remain the most "fit" for the society he lives in. You simply won't see it happening. Unless you give someone an economic benefit to commit an individual goal to help a community cause, they simply will not care. The essence of a democracy is to filter through all communities and make everyone think on an individual scale. "I can rise up on my own" Although religious people have their motives, let's take it at face value that the majority of any community is not religious. "By keeping my hair the Sikh identity will last longer ... what does that do for me?" is the common question being asked. Yes, the religious observer will say "I am living Guru's words" and thats a reasonable answer. But, for the non-religious ... he gains no benefit on an element that only helps a community (not even help the community economically, just 'religiously' ) ... Unless something drastic happens, humans in a democracy will continue to act only individually and seek economic benefit. You'll see the same thing happen to the hijab once the middle east liberalizes... Sikhs aren't the first people to ever see this trend. On another note, there's a large trend in Male Sikhs who keep a turban and a beard and ogle at girls in mini-skirts. Unless you want all Sikhs to remove themselves from society, this trend won't stop. And if you want people to stop, you have to provide them with a suitable individual benefit that they will care for. The religious benefit of attaining "god" is no longer a viable option to sell to the masses, the power in the element of "god" is being lost in mainstream society. Sometimes you have to leave things behind to find a new beginning. I find it amazing, that after taking so many history courses (I'm assuming everyone here is well-educated), you somehow seem to believe Sikhs are an exception to the natural laws of humanity ? Cultures, and philosophies will always come and go, and continually be revised. Some elements may stay around, but like any culture before us, our time will come. The Aztecs, Mayans, Samurai ... all these cultures have died before us or changed so much due to globalization that they are not nearly the same anymore ... but somehow you think Sikhs will overcome the global-culture threat ? Why would we want to ? What is the benefit in overcoming the global culture? More differences and boundaries ripened throughout humanity everywhere? [/QUOTE]
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