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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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Sikh Sikhi Sikhism
The Universal Christmas Spirit
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<blockquote data-quote="Admin" data-source="post: 138944" data-attributes="member: 1"><p>Last Monday I had an eye appointment with Dr. Moors, my eye doctor for a regular check up. As I was getting up of the big chair to leave after getting his report, he shook my hand and wished me Merry Christmas and then abruptly changed his wording to “Happy Holidays” adding “ You don’t celebrate Christmas do you”? “Of course, I do Dr. Moors,” I said. “Sikhs celebrate all good things.” Dr. Moors gave a broad smile showing all his gold fillings and walked away to the next examination room.</p><p></p><p>On the drive home from my appointment, I started thinking about our conversation, and what Christmas means to me, as an American, as a Sikh, and more importantly, as a human being. There are people who fall on hard times due to a variety of reasons and need a helping hand, and that is what I like about the spirit of Christmas. It is one that has a universal appeal, not just relegated to Christianity or Catholicism. In England, this spirit is extended a day after Christmas, on Boxing Day, when those who are in a position to do so, offer those less fortunate what they can, traditionally in boxes. This can come in the form of food, clothing, or money.</p><p></p><p>This spirit of generosity towards your fellow human beings is one of the core beliefs in Sikhi and known as Seva, which literally translates to “selfless service.” Bhai Kanhaiya, a disciple of the tenth Sikh Guru, was, in a sense the predecessor of the modern ambulance. He was often seen serving water to wounded soldiers on both sides, and civilians alike during the Battle of Anandpur Sahib in 1704. When other soldiers complained, he was questioned by the tenth Guru himself, who asked whether it was true that he was providing drinking water to the Mughals, the enemy. And Bhai Kanhaiya replied that it was true, but he added, “I saw no Mughal or Sikh on the battlefield. I only saw human beings.” The Guru was pleased with this answer and let him continue in this way.</p><p></p><p>Charity in Islam comes wrapped in an all encompassing word as well: Zakah. In Judaism, Tzedakah connotes a similar universal sentiment of charity. In Hinduism, the word used is “dana” which calls for people to share kindness with one another. This list could go on and find identical concepts in all of the world’s religions. But my point is that the spirit of Christmas extends well beyond Christians, and includes any of the world’s religions, and indeed even those who don’t believe in God. Like the spirit behind Boxing Day, Seva, Zakah, Tzedakah, and dana all represent human compassion and should be a part of our daily lives, not just a seasonal affair, and can come in many forms: food, clothing, money, or even donating time by volunteering somewhere, or helping an individual or a community. There are no small acts of Seva and every single one of us, regardless of our ties to religion, language, politics, or country, has one thing in common: we are all human beings.</p><p></p><p>I grew up in Punjab, India where only a generation before me, people of different faiths and beliefs not only lived and celebrated together but fought and died together to free their land from foreign rule. Prior to the partition of India in 1947, there used to be much more intermingling of people from different faiths.</p><p></p><p>But as luck would have it, I had the opportunity to have lived and earned my livelihood half around the world before retiring from a government job in California. Both my children were born in England and attended schools under Christian as well as Muslim administrations, and have been enriched by those experiences. Apart from our own Sikh celebrations such as Gurpurbs, we celebrated Christmas in England and Tanzania with Christian friends and colleagues, Eid in Nigeria and Dubai, United Arab Emirates. Now in California we are part of the multifaith community and take an active part in all its interfaith celebrations as much as we can. We now have two grand-daughters and are introducing this new generation to celebrations of other faiths, starting with the spirit of Christmas, complete with a Christmas tree and eating dinner as a family. And the next day, we will be celebrating a non-U.S. Christmas related holiday – Boxing Day.</p><p></p><p>I read another fascinating article in The Economist called One Nation, with Aunt Susan. With so much of the news these days highlighting how our political affiliations or religious leanings divide us, it was refreshing to hear about how our religious diversity is a “powerful source of American unity.” The article discusses the latest work of two social scientists, Robert Putnam and David Campbell from Harvard University and the University of Notre Dame, respectively. Their focus is on “the unifying force” of religion. To find out more about Aunt Susan read my post, “Religious Diversity in Multicultural America.”</p><p></p><p><a href="http://www.pashaurasinghdhillon.com/discussion/the-universal-christmas-spirit/" target="_blank">http://www.pashaurasinghdhillon.com/discussion/the-universal-christmas-spirit/</a></p></blockquote><p></p>
[QUOTE="Admin, post: 138944, member: 1"] Last Monday I had an eye appointment with Dr. Moors, my eye doctor for a regular check up. As I was getting up of the big chair to leave after getting his report, he shook my hand and wished me Merry Christmas and then abruptly changed his wording to “Happy Holidays” adding “ You don’t celebrate Christmas do you”? “Of course, I do Dr. Moors,” I said. “Sikhs celebrate all good things.” Dr. Moors gave a broad smile showing all his gold fillings and walked away to the next examination room. On the drive home from my appointment, I started thinking about our conversation, and what Christmas means to me, as an American, as a Sikh, and more importantly, as a human being. There are people who fall on hard times due to a variety of reasons and need a helping hand, and that is what I like about the spirit of Christmas. It is one that has a universal appeal, not just relegated to Christianity or Catholicism. In England, this spirit is extended a day after Christmas, on Boxing Day, when those who are in a position to do so, offer those less fortunate what they can, traditionally in boxes. This can come in the form of food, clothing, or money. This spirit of generosity towards your fellow human beings is one of the core beliefs in Sikhi and known as Seva, which literally translates to “selfless service.” Bhai Kanhaiya, a disciple of the tenth Sikh Guru, was, in a sense the predecessor of the modern ambulance. He was often seen serving water to wounded soldiers on both sides, and civilians alike during the Battle of Anandpur Sahib in 1704. When other soldiers complained, he was questioned by the tenth Guru himself, who asked whether it was true that he was providing drinking water to the Mughals, the enemy. And Bhai Kanhaiya replied that it was true, but he added, “I saw no Mughal or Sikh on the battlefield. I only saw human beings.” The Guru was pleased with this answer and let him continue in this way. Charity in Islam comes wrapped in an all encompassing word as well: Zakah. In Judaism, Tzedakah connotes a similar universal sentiment of charity. In Hinduism, the word used is “dana” which calls for people to share kindness with one another. This list could go on and find identical concepts in all of the world’s religions. But my point is that the spirit of Christmas extends well beyond Christians, and includes any of the world’s religions, and indeed even those who don’t believe in God. Like the spirit behind Boxing Day, Seva, Zakah, Tzedakah, and dana all represent human compassion and should be a part of our daily lives, not just a seasonal affair, and can come in many forms: food, clothing, money, or even donating time by volunteering somewhere, or helping an individual or a community. There are no small acts of Seva and every single one of us, regardless of our ties to religion, language, politics, or country, has one thing in common: we are all human beings. I grew up in Punjab, India where only a generation before me, people of different faiths and beliefs not only lived and celebrated together but fought and died together to free their land from foreign rule. Prior to the partition of India in 1947, there used to be much more intermingling of people from different faiths. But as luck would have it, I had the opportunity to have lived and earned my livelihood half around the world before retiring from a government job in California. Both my children were born in England and attended schools under Christian as well as Muslim administrations, and have been enriched by those experiences. Apart from our own Sikh celebrations such as Gurpurbs, we celebrated Christmas in England and Tanzania with Christian friends and colleagues, Eid in Nigeria and Dubai, United Arab Emirates. Now in California we are part of the multifaith community and take an active part in all its interfaith celebrations as much as we can. We now have two grand-daughters and are introducing this new generation to celebrations of other faiths, starting with the spirit of Christmas, complete with a Christmas tree and eating dinner as a family. And the next day, we will be celebrating a non-U.S. Christmas related holiday – Boxing Day. I read another fascinating article in The Economist called One Nation, with Aunt Susan. With so much of the news these days highlighting how our political affiliations or religious leanings divide us, it was refreshing to hear about how our religious diversity is a “powerful source of American unity.” The article discusses the latest work of two social scientists, Robert Putnam and David Campbell from Harvard University and the University of Notre Dame, respectively. Their focus is on “the unifying force” of religion. To find out more about Aunt Susan read my post, “Religious Diversity in Multicultural America.” [url]http://www.pashaurasinghdhillon.com/discussion/the-universal-christmas-spirit/[/url] [/QUOTE]
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