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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
When All Other Means Have Failed, It Is But Lawful To Take To The Sword
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<blockquote data-quote="spnadmin" data-source="post: 153661" data-attributes="member: 35"><p>I don't think this past episode merits a thread move at all. There are simply different facets of understanding the varna system at play. Satyaban ji you are indeed understanding the varna system according to its historical and economic logic.</p><p></p><p>However there has always been a different perspective.</p><p></p><p>The Gurus had definitive arguments against it because the varna system sustained social, political and economical corruption, the currying of favor with Muslim overlords to maintain status on the part of the upper castes, the terrorizing of women and of the lower castes, Brahmin abuse and use of the khatri to do their dirty work. Many of the "hindu" holy men of the Shabad Guru shared these views and preached against it. Mohatma Gandhi continued to the lot of sudras in the 20th Century. Varna was a way to maintain social order and equilibrium in a disequilbrated time for political reasons. He kept the entire matter within the framework of reincarnation. Shudras would do well to pass through the 84 lakh joons in order to purify the soul and get the work of the masses done at the same time. Shudras he felt should be proud of their role as the humble. That is why he fought for proportional representation for voters and went on one of his many hunger strikes in order to cow Ambardek, a political scientist and Shudra (first to gain a doctorate), who actually penned the Indian constitution, into submission.</p><p></p><p>Guru Nanak said through Shabad Guru we would be freed from reincarnation, from passing through the 84 lakh joons. And he meant that quite literally. The passage through lifetimes occurs until one varna is accomplished and one 's next life starts with the next varna, purifying the soul as one takes one's interminable journey. Cast aside varna, Guru Nanak said, because it is only there to keep the masses subdued. Cast aside varna and the entire proposition of reincarnation made no sense in traditional Indian society.</p><p></p><p>The varna system was a legacy of ancient tyranny of indigenous peoples of India by Aryan invaders. If they had a spiritual message to go along, it has faded in the fog of time. What is certainly clear is that it lasted centuries and kept India so locked into rigid patterns of belief and behavior that its peoples could not successfully unite in a way that would help them prevail against the invasions from the north and the incursions of the British. Today the sorrows of being trapped in a colonial consciousness, the remnants of defeat and humiliation, still plague the peoples of the subcontinent.</p><p></p><p><span style="color: DarkRed">Don't fight. Discuss issues. thanks. And we should leave the varna system now and move back to the "just war" concept that is the basis of this thread.</span></p></blockquote><p></p>
[QUOTE="spnadmin, post: 153661, member: 35"] I don't think this past episode merits a thread move at all. There are simply different facets of understanding the varna system at play. Satyaban ji you are indeed understanding the varna system according to its historical and economic logic. However there has always been a different perspective. The Gurus had definitive arguments against it because the varna system sustained social, political and economical corruption, the currying of favor with Muslim overlords to maintain status on the part of the upper castes, the terrorizing of women and of the lower castes, Brahmin abuse and use of the khatri to do their dirty work. Many of the "hindu" holy men of the Shabad Guru shared these views and preached against it. Mohatma Gandhi continued to the lot of sudras in the 20th Century. Varna was a way to maintain social order and equilibrium in a disequilbrated time for political reasons. He kept the entire matter within the framework of reincarnation. Shudras would do well to pass through the 84 lakh joons in order to purify the soul and get the work of the masses done at the same time. Shudras he felt should be proud of their role as the humble. That is why he fought for proportional representation for voters and went on one of his many hunger strikes in order to cow Ambardek, a political scientist and Shudra (first to gain a doctorate), who actually penned the Indian constitution, into submission. Guru Nanak said through Shabad Guru we would be freed from reincarnation, from passing through the 84 lakh joons. And he meant that quite literally. The passage through lifetimes occurs until one varna is accomplished and one 's next life starts with the next varna, purifying the soul as one takes one's interminable journey. Cast aside varna, Guru Nanak said, because it is only there to keep the masses subdued. Cast aside varna and the entire proposition of reincarnation made no sense in traditional Indian society. The varna system was a legacy of ancient tyranny of indigenous peoples of India by Aryan invaders. If they had a spiritual message to go along, it has faded in the fog of time. What is certainly clear is that it lasted centuries and kept India so locked into rigid patterns of belief and behavior that its peoples could not successfully unite in a way that would help them prevail against the invasions from the north and the incursions of the British. Today the sorrows of being trapped in a colonial consciousness, the remnants of defeat and humiliation, still plague the peoples of the subcontinent. [COLOR=DarkRed]Don't fight. Discuss issues. thanks. And we should leave the varna system now and move back to the "just war" concept that is the basis of this thread.[/COLOR] [/QUOTE]
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When All Other Means Have Failed, It Is But Lawful To Take To The Sword
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