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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 Grace Is Refused
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<blockquote data-quote="Admin" data-source="post: 117789" data-attributes="member: 1"><p><strong><span style="font-size: 12px">When Grace is Refused</span></strong></p><p><strong>by RUBIN PAUL SINGH</strong></p><p></p><p> </p><p> </p><p> A few weeks ago, while skimming through the news, I found an interesting report on Canadian Prime Minister Stephen Harper's recent visit to the Darbar Sahib in Amritsar. Although I didn't care much for the hoopla around his visit, I did find it interesting that he "offended" Sikhs by refusing to accept parshad and langar. </p><p></p><p>As I understand it, the preparation of parshad (literally, grace) is unique in that it is ceremonially touched by a kirpan (<em>kirpan bhent</em>), which serves as an indication of the Guru's acceptance and blessing. It is then distributed to 5 Sikhs representing the Guru Khalsa Panth. A Sikh's partaking of parshad displays a submission to the Guru. So, accepting parshad is essentially "accepting His Grace." </p><p> I've also been taught that parshad should be distributed after the hukamnama is read, as accepting parshad symbolizes acceptance of the hukamnama.</p><p></p><p>Now, whether or not Sikhs themselves understand the hukamnama, or even listen to it, is another post for another day - but, if accepting parshad is accepting the Guru's hukam, should a non-believer accept it? Although the Rehat Maryada states that parshad should be offered to everyone equally (as it should), should we be offended if someone refuses it? </p><p> If a non-Sikh understands the meaning behind our practice and politely refuses it out of respect, shouldn't we appreciate it instead?</p><p></p><p>I remember years ago at a Sikh Day Parade in Washington DC, as a handful of us were walking through the sidewalks handing out "<em>Who are the Sikhs</em>?" pamphlets and answering questions from onlookers, an elderly Bibi ji was darting through the crowd distributing parshad to random strangers. As shocked as I was to see this, it couldn't compare to the shock on the face of those who received it. Most were not sure what to do with it, or joked about it with their friends, while others were seen throwing it away. I'm sure the Bibi ji's heart was in the right place, but what were we hoping to accomplish by this?</p><p></p><p>My question is ... how can we value our traditions if we don't even understand them?</p><p></p><p> And if we don't value our traditions, how can we expect others to?</p><p></p><p>Unlike parshad, langar is prepared without such nuances. It is meant to be a "common kitchen" where everyone can participate regardless of beliefs. It is such a central part of our tradition to partake in langar, that I can understand why Sikh sentiments may have been hurt when Prime Minister Harper refused it. Perhaps his administration did not understand the origins behind it, or maybe his handlers in Punjab did not prepare him well enough. But if in fact he did understand the origins of langar and still refused it, then maybe Canadian Sikhs can begin a dialogue with the PM to understand why. Perhaps the Ontario-area Sikhs can invite him to the gurdwara to "give him another chance." Seems like a small price to pay for a politician who is clearly interested in the Sikh vote.</p><p></p><p>Harper's visit raises another question - do local Sikh communities have a published "Gurdwara Protocol" for non-Sikhs? Does the S.G.P.C. have such a document for foreign dignitaries visiting gurdwaras of historical significance?</p><p></p><p>When I've seen local politicians brought in to our own gurdwara, they seem to be ushered in while committee members bark commands into their ears on where they should bow and when they should stand. Often times they approach the podium not having a clue on who Sikhs are or what we're all about.</p><p></p><p>Perhaps one of the upcoming Sikh conferences could take on this "one-pager" for non-Sikhs outlining central tenets of our faith as well as basic protocol.</p><p></p><p>Lastly, how far should we go to accommodate our guests? Essentially ... how should we treat VIPs in a place where there is no such thing as a VIP? What if Prime Minister Harper preferred to wear his shoes during his visit? When does a visitor become unwelcome and how do we handle it?</p><p></p><p>As our generation takes bigger strides to welcome even more non-Sikhs into the gurdwara, these questions will become more relevant. Perhaps we need to be more proactive and find better ways to prepare visitors so their visit to the gurdwara can be both a pleasant and educational experience.</p><p></p><p>I'd love to hear your thoughts ... or hear what more progressive sangats have already done. </p><p> </p><p> <em>December 27, 2009 </em></p></blockquote><p></p>
[QUOTE="Admin, post: 117789, member: 1"] [B][SIZE=3]When Grace is Refused[/SIZE] by RUBIN PAUL SINGH[/B] A few weeks ago, while skimming through the news, I found an interesting report on Canadian Prime Minister Stephen Harper's recent visit to the Darbar Sahib in Amritsar. Although I didn't care much for the hoopla around his visit, I did find it interesting that he "offended" Sikhs by refusing to accept parshad and langar. As I understand it, the preparation of parshad (literally, grace) is unique in that it is ceremonially touched by a kirpan ([I]kirpan bhent[/I]), which serves as an indication of the Guru's acceptance and blessing. It is then distributed to 5 Sikhs representing the Guru Khalsa Panth. A Sikh's partaking of parshad displays a submission to the Guru. So, accepting parshad is essentially "accepting His Grace." I've also been taught that parshad should be distributed after the hukamnama is read, as accepting parshad symbolizes acceptance of the hukamnama. Now, whether or not Sikhs themselves understand the hukamnama, or even listen to it, is another post for another day - but, if accepting parshad is accepting the Guru's hukam, should a non-believer accept it? Although the Rehat Maryada states that parshad should be offered to everyone equally (as it should), should we be offended if someone refuses it? If a non-Sikh understands the meaning behind our practice and politely refuses it out of respect, shouldn't we appreciate it instead? I remember years ago at a Sikh Day Parade in Washington DC, as a handful of us were walking through the sidewalks handing out "[I]Who are the Sikhs[/I]?" pamphlets and answering questions from onlookers, an elderly Bibi ji was darting through the crowd distributing parshad to random strangers. As shocked as I was to see this, it couldn't compare to the shock on the face of those who received it. Most were not sure what to do with it, or joked about it with their friends, while others were seen throwing it away. I'm sure the Bibi ji's heart was in the right place, but what were we hoping to accomplish by this? My question is ... how can we value our traditions if we don't even understand them? And if we don't value our traditions, how can we expect others to? Unlike parshad, langar is prepared without such nuances. It is meant to be a "common kitchen" where everyone can participate regardless of beliefs. It is such a central part of our tradition to partake in langar, that I can understand why Sikh sentiments may have been hurt when Prime Minister Harper refused it. Perhaps his administration did not understand the origins behind it, or maybe his handlers in Punjab did not prepare him well enough. But if in fact he did understand the origins of langar and still refused it, then maybe Canadian Sikhs can begin a dialogue with the PM to understand why. Perhaps the Ontario-area Sikhs can invite him to the gurdwara to "give him another chance." Seems like a small price to pay for a politician who is clearly interested in the Sikh vote. Harper's visit raises another question - do local Sikh communities have a published "Gurdwara Protocol" for non-Sikhs? Does the S.G.P.C. have such a document for foreign dignitaries visiting gurdwaras of historical significance? When I've seen local politicians brought in to our own gurdwara, they seem to be ushered in while committee members bark commands into their ears on where they should bow and when they should stand. Often times they approach the podium not having a clue on who Sikhs are or what we're all about. Perhaps one of the upcoming Sikh conferences could take on this "one-pager" for non-Sikhs outlining central tenets of our faith as well as basic protocol. Lastly, how far should we go to accommodate our guests? Essentially ... how should we treat VIPs in a place where there is no such thing as a VIP? What if Prime Minister Harper preferred to wear his shoes during his visit? When does a visitor become unwelcome and how do we handle it? As our generation takes bigger strides to welcome even more non-Sikhs into the gurdwara, these questions will become more relevant. Perhaps we need to be more proactive and find better ways to prepare visitors so their visit to the gurdwara can be both a pleasant and educational experience. I'd love to hear your thoughts ... or hear what more progressive sangats have already done. [I]December 27, 2009 [/I] [/QUOTE]
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When Grace Is Refused
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