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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
Sikh History & Heritage
The Martyrdom Of The Akal Takhat
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<blockquote data-quote="Admin" data-source="post: 101339" data-attributes="member: 1"><p>In the concept of Miri Piri, there is a subtle co-existence of the two bases of authority-spiritual and temporal. The Sikhs were acknowledged spiritually in India but not politically and this lack of recognition eventually resulted in the attack on the Akal Takhat. The Sikhs fought valiantly for India in the World wars and also during the partition of India and Pakistan. More than 80% of the freedom fight for India came from the Sikhs who only represented less than 2% of the Indian population. So respected were the Sikhs that the British even suggested an independent state within India, but the Sikhs were so loyal to Mother India that they rejected this in order to live in harmony within the country. India achieved independence in 1947 but sadly even in 1973 the Sikhs, in the Anandpur Resolution, were still petitioning for their political rights and identity from the Indian Government.</p><p></p><p>Through a series of events this lack of recognition eventually led to the attack on the Harimander Sahib in 1984 and the martyrdom of the Akal Thakat. Siri Singh Sahib ji called the Akal Takhat the "longitude and latitude of the nerve centre of the universe which keeps the central movement of magnetic rotation of the shield of the planet earth." When the Akal Takhat was attacked, the psyche of the Sikhs and Sikh political identity, Miri, was attacked. Those within the Harimander complex were brutally murdered and the sarovar was a sea of blood. Sikh men in Punjab were taken from their homes, doused in petrol, and burnt alive. Sikh women and girls were abused and raped. Entire families and their homes were burnt and pillaged. A blackout was placed on the state, blocking TV, radio, phone, and media communication to the outside world. The Sikhs abroad were not able to communicate with their relatives. This shook the Sikh Diaspora to its roots. The Sikhs cried in anger and outrage at the atrocities. Just imagine: if the Vatican were attacked in such a manner, the entire Christian world would be in an uproar. This eventually resulted in an awakening of the Sikh Identity in the Sikh Diaspora abroad.</p><p></p><p>We, as Sikhs, must learn the lesson from this dark chapter of history so that it will never be repeated. We must learn methods to educate the rest of the world about the Sikh Holocaust of 1984, especially since most the information was suppressed and hidden even in this modern day and age. Ultimately, we must look to the concept of Miri and Piri established by Guru Hargobind to ensure the sanctity of our religious identity and political identity.</p><p></p><p>The Siri Singh Sahib stated that the Akal Takhat gave itself in martyrdom. The Akal Takhat martyred itself to preserve the sanctity of the Harimander and so Miri sacrificed itself to protect Piri. As Sikhs, we need to understand the importance of this balance where Spiritual authority must supersede Political authority. For each individual Sikh it means to practice the Dharma to first build one's spirituality, and then one can build his/her temporal authority. When we as Sikhs are committed to our spiritual practice, then our political identity will also have strength. Only then can Sikhs truly grow on the path of Khalsa and help to bring the Guru's prophecy of Khalsa Raj to fruition.</p></blockquote><p></p>
[QUOTE="Admin, post: 101339, member: 1"] In the concept of Miri Piri, there is a subtle co-existence of the two bases of authority-spiritual and temporal. The Sikhs were acknowledged spiritually in India but not politically and this lack of recognition eventually resulted in the attack on the Akal Takhat. The Sikhs fought valiantly for India in the World wars and also during the partition of India and Pakistan. More than 80% of the freedom fight for India came from the Sikhs who only represented less than 2% of the Indian population. So respected were the Sikhs that the British even suggested an independent state within India, but the Sikhs were so loyal to Mother India that they rejected this in order to live in harmony within the country. India achieved independence in 1947 but sadly even in 1973 the Sikhs, in the Anandpur Resolution, were still petitioning for their political rights and identity from the Indian Government. Through a series of events this lack of recognition eventually led to the attack on the Harimander Sahib in 1984 and the martyrdom of the Akal Thakat. Siri Singh Sahib ji called the Akal Takhat the "longitude and latitude of the nerve centre of the universe which keeps the central movement of magnetic rotation of the shield of the planet earth." When the Akal Takhat was attacked, the psyche of the Sikhs and Sikh political identity, Miri, was attacked. Those within the Harimander complex were brutally murdered and the sarovar was a sea of blood. Sikh men in Punjab were taken from their homes, doused in petrol, and burnt alive. Sikh women and girls were abused and raped. Entire families and their homes were burnt and pillaged. A blackout was placed on the state, blocking TV, radio, phone, and media communication to the outside world. The Sikhs abroad were not able to communicate with their relatives. This shook the Sikh Diaspora to its roots. The Sikhs cried in anger and outrage at the atrocities. Just imagine: if the Vatican were attacked in such a manner, the entire Christian world would be in an uproar. This eventually resulted in an awakening of the Sikh Identity in the Sikh Diaspora abroad. We, as Sikhs, must learn the lesson from this dark chapter of history so that it will never be repeated. We must learn methods to educate the rest of the world about the Sikh Holocaust of 1984, especially since most the information was suppressed and hidden even in this modern day and age. Ultimately, we must look to the concept of Miri and Piri established by Guru Hargobind to ensure the sanctity of our religious identity and political identity. The Siri Singh Sahib stated that the Akal Takhat gave itself in martyrdom. The Akal Takhat martyred itself to preserve the sanctity of the Harimander and so Miri sacrificed itself to protect Piri. As Sikhs, we need to understand the importance of this balance where Spiritual authority must supersede Political authority. For each individual Sikh it means to practice the Dharma to first build one's spirituality, and then one can build his/her temporal authority. When we as Sikhs are committed to our spiritual practice, then our political identity will also have strength. Only then can Sikhs truly grow on the path of Khalsa and help to bring the Guru's prophecy of Khalsa Raj to fruition. [/QUOTE]
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Sikh History & Heritage
The Martyrdom Of The Akal Takhat
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