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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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Discussions
Hard Talk
‘Sikhs Through The Looking Glass’ Are They Stupid, Says Kapur Singh
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<blockquote data-quote="spnadmin" data-source="post: 113059" data-attributes="member: 35"><p>Soul Jyot ji </p><p></p><p>Thanks for this article. There is a lot to think about. I am not convinced that its author has thought through a lot of his basic assumptions. Much of what he writes about our Gurus rings true to me. However, he needs to go back to the drawing board on some statements about Islam and Hindu traditions. </p><p></p><p><span style="font-size: 10px"><span style="font-family: 'verdana'"><span style="color: #000080">Sikhs are a religious community and a political nation, simultaneously, <span style="font-family: 'Arial'"><span style="font-size: 9px"><span style="color: Black">Is the author referring to Khalistan? or is he using 'political' in a metaphoric way</span></span></span>? <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite5" alt=":confused:" title="Confused :confused:" loading="lazy" data-shortname=":confused:" /></span></span></span></p><p><span style="font-size: 10px"><span style="font-family: 'verdana'"><span style="color: #000080"></span></span></span></p><p><span style="font-size: 10px"><span style="font-family: 'verdana'"><span style="color: #000080">The Sikhs are distinguishable from the Hindu society, which is essentially a territorial culture-group. <span style="font-size: 9px"><span style="color: Black">This may be historically factual when thinking of the origins of Hinduism, but it is not longer the case. </span></span></span></span></span></p><p><span style="font-size: 10px"><span style="font-family: 'verdana'"><span style="color: #000080"><span style="font-size: 9px"><span style="color: Black"></span></span></span></span></span></p><p><span style="font-size: 10px"><span style="font-family: 'verdana'"><span style="color: #000080"><span style="font-size: 9px"><span style="color: Black"></span></span> Essentially, Hinduism is non-exportable and relocatable and its modern conversion and oecumenical activities are unsanctioned innovations. </span></span></span>What is he saying here? There are mandirs all over the county where i live. If you google Gurdwaras for the city of Chicago it turns out that a single gurdwara is nestled together in that teaming city with two other places of worship - a Jain temple and a Hindu mandir. Erroneous claims like this actually weaken his conclusions.</p><p> </p><p> <span style="font-size: 10px"><span style="font-family: 'verdana'"><span style="color: #000080">Islamic society is grounded in totalitarianism of religious formulae and social laws, enforceable by political sovereignty and overlordship over non-Muslim societies. </span></span></span></p><p><span style="font-size: 10px"><span style="font-family: 'verdana'"><span style="color: #000080"></span></span></span></p><p><span style="font-size: 10px"><span style="font-family: 'verdana'"><span style="color: #000080"><span style="font-family: 'Arial'"><span style="font-size: 9px"><span style="color: Black">Yes and no! The entire movement in the US of African-Americans to Islam in the form of the so called "black muslim movement" was completely voluntary. It grows continually and was never 'enforceable' by any 'overlordship' in the political sense.</span></span></span></span></span></span></p><p><span style="font-size: 10px"><span style="font-family: 'verdana'"><span style="color: #000080"></span></span></span></p><p><span style="font-size: 10px"><span style="font-family: 'verdana'"><span style="color: #000080">Buddhism is fundamentally non-social and non-political.</span></span></span> Again this is simply not true. Buddhism is non-social if we are thinking that it is not linked to any particular society or ethnic group. If that is what the author means, then I don't follow. Islam, Christendom, and Hinduism are also spread over many political realms, many ethnicities, many cultures, many languages. Maybe I am not getting it<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite5" alt=":confused:" title="Confused :confused:" loading="lazy" data-shortname=":confused:" /></p><p> </p><p> <span style="font-size: 10px"><span style="font-family: 'verdana'"><span style="color: #000080">Sikhism is a social religion, non-ethnical, oecumenical, grounded in a political society, directed and committed to propagation and establishing of a plural world-society, tolerant, open, progressive and free in character.</span></span></span></p><p></p><p>I agree that Sikhism is progressive and free in character; however much of the statement is debatable. Again what is the political society he is referring to? What is a plural world-society? Or is it the plural world-society that would be tolerant, open progressive and free in character?</p><p> </p><p> <span style="font-size: 10px"><span style="font-family: 'verdana'"><span style="color: #000080">Sikhism and its apotheosis, the Khalsa, have merely a structural affinity and kinship of elan with the Communist Party of Lenin insofar as it is essentially an organisation of committed elites for furthering the cause of social transformations, but in aims and content it is poles apart from communism as it is irrevocably committed to social pluralism and freedom of conscience, tolerance and recognition of the human individual as an end in himself, and not an expendable limb in the beehive society of communism. </span></span></span></p><p></p><p>What is a kinship of elan? How could the author miss a/one fundamental notion. Communism is a political theory with a base in economic determinism. It is philosophically materialist in nature and rejects the idea of "God" however we chose to define "God." (I know lately in the forum there is a trend to annul the concept of "God" but that is beside the point in this part of this discussion.) There is no room for Ek Oankar in Communism -- in fact no place to insert it. Sikhism is neither a political theory nor an economic theory. It is a dharmic tradition, which starts with basic assumptions that are moral and ethical in nature. </p><p></p><p>In Communism, conclusions about morality are purely economic and follow from economic assumptions about wealth and justice. In sikhism conclusions about morality are ethical and conclusions about justice follow from assumptions about the relationship between "God" and creation.</p><p> </p><p> <span style="font-family: 'Arial'"><span style="font-size: 9px"><span style="color: Black">Then to make the above point, the author says, </span></span></span></p><p> </p><p> <span style="font-size: 10px"><span style="font-family: 'verdana'"><span style="color: #000080">Above all, Sikhism is irrevocably committed to the doctrine of the existence of God, the one almighty God, as the beginning and the end of all, that is and that shall be, alawawal walakhir, as the Koran puts it.</span></span></span></p><p> </p><p>His thinking is muddled. Sikhism cannot be that similar to communism but be different on that single point alone. There is no logic in the idea of a godly communist.</p><p> <span style="font-size: 10px"><span style="font-family: 'verdana'"><span style="color: #000080">Sikhs are an international community. There is a quip, current in European as well as in Asiatic countries to the effect that wherever life exists and is sustainable on earth, the potato and the Sikh are bound to reach there sooner or later.</span></span></span> Are not Hindus and Muslims international communities. Hindus have their own diaspora and many converts in the West. Islam has spread through conquest historically and now is fast growing through conversions in South America, Mexico, and the United States -- just to name a few countries.</p><p> </p><p>Without taking a second look the article reads a propaganda for Sikhism -- which is not necessary. It ignores another "truth" which is that we as Sikhs have never sought any justification for our beliefs through comparisons with other religious or political paths.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 113059, member: 35"] Soul Jyot ji Thanks for this article. There is a lot to think about. I am not convinced that its author has thought through a lot of his basic assumptions. Much of what he writes about our Gurus rings true to me. However, he needs to go back to the drawing board on some statements about Islam and Hindu traditions. [SIZE=2][FONT=verdana][COLOR=#000080]Sikhs are a religious community and a political nation, simultaneously, [FONT=Arial][SIZE=1][COLOR=Black]Is the author referring to Khalistan? or is he using 'political' in a metaphoric way[/COLOR][/SIZE][/FONT]? :confused: The Sikhs are distinguishable from the Hindu society, which is essentially a territorial culture-group. [SIZE=1][COLOR=Black]This may be historically factual when thinking of the origins of Hinduism, but it is not longer the case. [/COLOR][/SIZE] Essentially, Hinduism is non-exportable and relocatable and its modern conversion and oecumenical activities are unsanctioned innovations. [/COLOR][/FONT][/SIZE]What is he saying here? There are mandirs all over the county where i live. If you google Gurdwaras for the city of Chicago it turns out that a single gurdwara is nestled together in that teaming city with two other places of worship - a Jain temple and a Hindu mandir. Erroneous claims like this actually weaken his conclusions. [SIZE=2][FONT=verdana][COLOR=#000080]Islamic society is grounded in totalitarianism of religious formulae and social laws, enforceable by political sovereignty and overlordship over non-Muslim societies. [FONT=Arial][SIZE=1][COLOR=Black]Yes and no! The entire movement in the US of African-Americans to Islam in the form of the so called "black muslim movement" was completely voluntary. It grows continually and was never 'enforceable' by any 'overlordship' in the political sense.[/COLOR][/SIZE][/FONT] Buddhism is fundamentally non-social and non-political.[/COLOR][/FONT][/SIZE] Again this is simply not true. Buddhism is non-social if we are thinking that it is not linked to any particular society or ethnic group. If that is what the author means, then I don't follow. Islam, Christendom, and Hinduism are also spread over many political realms, many ethnicities, many cultures, many languages. Maybe I am not getting it:confused: [SIZE=2][FONT=verdana][COLOR=#000080]Sikhism is a social religion, non-ethnical, oecumenical, grounded in a political society, directed and committed to propagation and establishing of a plural world-society, tolerant, open, progressive and free in character.[/COLOR][/FONT][/SIZE] I agree that Sikhism is progressive and free in character; however much of the statement is debatable. Again what is the political society he is referring to? What is a plural world-society? Or is it the plural world-society that would be tolerant, open progressive and free in character? [SIZE=2][FONT=verdana][COLOR=#000080]Sikhism and its apotheosis, the Khalsa, have merely a structural affinity and kinship of elan with the Communist Party of Lenin insofar as it is essentially an organisation of committed elites for furthering the cause of social transformations, but in aims and content it is poles apart from communism as it is irrevocably committed to social pluralism and freedom of conscience, tolerance and recognition of the human individual as an end in himself, and not an expendable limb in the beehive society of communism. [/COLOR][/FONT][/SIZE] What is a kinship of elan? How could the author miss a/one fundamental notion. Communism is a political theory with a base in economic determinism. It is philosophically materialist in nature and rejects the idea of "God" however we chose to define "God." (I know lately in the forum there is a trend to annul the concept of "God" but that is beside the point in this part of this discussion.) There is no room for Ek Oankar in Communism -- in fact no place to insert it. Sikhism is neither a political theory nor an economic theory. It is a dharmic tradition, which starts with basic assumptions that are moral and ethical in nature. In Communism, conclusions about morality are purely economic and follow from economic assumptions about wealth and justice. In sikhism conclusions about morality are ethical and conclusions about justice follow from assumptions about the relationship between "God" and creation. [FONT=Arial][SIZE=1][COLOR=Black]Then to make the above point, the author says, [/COLOR][/SIZE][/FONT] [SIZE=2][FONT=verdana][COLOR=#000080]Above all, Sikhism is irrevocably committed to the doctrine of the existence of God, the one almighty God, as the beginning and the end of all, that is and that shall be, alawawal walakhir, as the Koran puts it.[/COLOR][/FONT][/SIZE] His thinking is muddled. Sikhism cannot be that similar to communism but be different on that single point alone. There is no logic in the idea of a godly communist. [SIZE=2][FONT=verdana][COLOR=#000080]Sikhs are an international community. There is a quip, current in European as well as in Asiatic countries to the effect that wherever life exists and is sustainable on earth, the potato and the Sikh are bound to reach there sooner or later.[/COLOR][/FONT][/SIZE] Are not Hindus and Muslims international communities. Hindus have their own diaspora and many converts in the West. Islam has spread through conquest historically and now is fast growing through conversions in South America, Mexico, and the United States -- just to name a few countries. Without taking a second look the article reads a propaganda for Sikhism -- which is not necessary. It ignores another "truth" which is that we as Sikhs have never sought any justification for our beliefs through comparisons with other religious or political paths. [/QUOTE]
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Hard Talk
‘Sikhs Through The Looking Glass’ Are They Stupid, Says Kapur Singh
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