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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: 6316" data-attributes="member: 217"><p>I believe this item was purely satirical and should not be banned. And I question why Sikhs take offense to it?</p><p></p><p>My views go along the lines that this is just a mere image or painting of a khanda, and not a khanda itself. We do not idolize any pictures or paintings, whether they be of the Guru or of the 5 K's. Similary to how someone draws a painting on a piece of paper of a khanda, and someone puts it on a piece of cloth, what is the difference? </p><p></p><p>Suppose someone puts a Khanda on a piece of paper and either burns the paper, or wrinkles it up and throws it away, should we be against them? Has the paper become "holy" simply because someone drew a Khanda on it?</p><p></p><p>Do we idolize even the mere picture of a Khanda ? Is there no distinct difference between a picture and the actuality of a khanda?</p><p></p><p>If a picture also symbolizes the same amount, can I not just print a picture of a kirpan and carry it around? </p><p></p><p>I thought Guru Nanak's message was NOT to idolize pictures or things of that nature, but to keep in essence the reality of them.</p><p></p><p>Now some may argue on when religious satire can be seen and should be banned. The Behzti play had the actual Guru Granth Sahib inside the what was called a "Gurdwara" where misconduct was taking place. The play abused actual, real kirpans, and other REAL K's. </p><p></p><p>This, however, is a mere PICTURE placed upon a piece of clothing. How does this violate Sikhi? Aren't we violating Sikhi by claiming that the artist has mixed something holy (picture of a Khanda) with something unholy (a thong) ?</p><p></p><p>Does a picture become Holy if only Guru Nanaks face crosses over the piece of paper? Do we hold his FACE to holiness? Do we hold the PICTURE of a Khanda to holiness? Or the actual elements of it?</p><p></p><p>This would be a different issue, if the artist had actual chakkars and kirpans placed and thongs over them, or stepped on to show disrespect to the various elements of the Khanda. </p><p></p><p>You also mentioned how earlier in the years the Flag and the Khanda were held dearly and never allowed to drop, and how today they are just a fashion symbol. What makes the Sikhs of earlier years any correct in holding a Flag and a Picture of a Khanda correct? </p><p></p><p>Is a Flag not a piece of cloth? So if a Khanda can be placed on a Flag, that flag becomes holy? But, a Khanda can not be placed on a thong? Is this just personal bias towards what you might believe to be unholy (a thong).</p><p></p><p>What is unholy and what is not? How does a flag become holy with a mere picture of a Khanda, but a thong not? </p><p></p><p>When the Khanda was originally created, it was not just a picture of it that was passed around, but the actual elements which were held to either be one of the 5 K's or of high standards which had meaning. All the picture and idolizing of a flag with a khanda on it came well in the later years. </p><p></p><p>I believe there was a reason as to why an actual kirpan is given during Amrit Sanchaar and not just a picture of it. We do not idolize statues or things which COULD resemble other pieces, we maintain the actual ITEM, which shows our dedication to faith. Theres no symbolic reasoning to a picture of a Khanda except that some people feel the need to hold it to utmost respect and idolize a painting. Besides, that is all that it is, just a mere painting of a Sikh artifact. </p><p></p><p>I wonder what Guru Nanak would think of this issue.</p></blockquote><p></p>
[QUOTE="S|kH, post: 6316, member: 217"] I believe this item was purely satirical and should not be banned. And I question why Sikhs take offense to it? My views go along the lines that this is just a mere image or painting of a khanda, and not a khanda itself. We do not idolize any pictures or paintings, whether they be of the Guru or of the 5 K's. Similary to how someone draws a painting on a piece of paper of a khanda, and someone puts it on a piece of cloth, what is the difference? Suppose someone puts a Khanda on a piece of paper and either burns the paper, or wrinkles it up and throws it away, should we be against them? Has the paper become "holy" simply because someone drew a Khanda on it? Do we idolize even the mere picture of a Khanda ? Is there no distinct difference between a picture and the actuality of a khanda? If a picture also symbolizes the same amount, can I not just print a picture of a kirpan and carry it around? I thought Guru Nanak's message was NOT to idolize pictures or things of that nature, but to keep in essence the reality of them. Now some may argue on when religious satire can be seen and should be banned. The Behzti play had the actual Guru Granth Sahib inside the what was called a "Gurdwara" where misconduct was taking place. The play abused actual, real kirpans, and other REAL K's. This, however, is a mere PICTURE placed upon a piece of clothing. How does this violate Sikhi? Aren't we violating Sikhi by claiming that the artist has mixed something holy (picture of a Khanda) with something unholy (a thong) ? Does a picture become Holy if only Guru Nanaks face crosses over the piece of paper? Do we hold his FACE to holiness? Do we hold the PICTURE of a Khanda to holiness? Or the actual elements of it? This would be a different issue, if the artist had actual chakkars and kirpans placed and thongs over them, or stepped on to show disrespect to the various elements of the Khanda. You also mentioned how earlier in the years the Flag and the Khanda were held dearly and never allowed to drop, and how today they are just a fashion symbol. What makes the Sikhs of earlier years any correct in holding a Flag and a Picture of a Khanda correct? Is a Flag not a piece of cloth? So if a Khanda can be placed on a Flag, that flag becomes holy? But, a Khanda can not be placed on a thong? Is this just personal bias towards what you might believe to be unholy (a thong). What is unholy and what is not? How does a flag become holy with a mere picture of a Khanda, but a thong not? When the Khanda was originally created, it was not just a picture of it that was passed around, but the actual elements which were held to either be one of the 5 K's or of high standards which had meaning. All the picture and idolizing of a flag with a khanda on it came well in the later years. I believe there was a reason as to why an actual kirpan is given during Amrit Sanchaar and not just a picture of it. We do not idolize statues or things which COULD resemble other pieces, we maintain the actual ITEM, which shows our dedication to faith. Theres no symbolic reasoning to a picture of a Khanda except that some people feel the need to hold it to utmost respect and idolize a painting. Besides, that is all that it is, just a mere painting of a Sikh artifact. I wonder what Guru Nanak would think of this issue. [/QUOTE]
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