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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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Interfaith Dialogues
Why Do Sikhs Look Down On Other Religions?
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<blockquote data-quote="JustCurious" data-source="post: 123923" data-attributes="member: 11479"><p></p><p> </p><p> </p><p><span style="font-family: 'Arial'">I am still confused as to what my religion or my beliefs have to do with the questions I have raised about Sikhism. How will knowing my beliefs help you to better answer my questions? I think it might be more a case of identifying areas to attack me in order to skirt the issues I have raised.</span></p><p></p><p><span style="font-family: 'Arial'">Your post just highlights to me the seeming hatred you Sikhs have towards the Muslims because of the actions of the Mughal empire towards you. I am just stating what I have experienced on this forum and others and in my talks with Sikh friends and acquiantances. </span></p><p></p><p><span style="font-family: 'Arial'">I find it amusing that you talk about the violence of the Muslim people when in your own history past and present there have been violent acts perpetrated by the Sikhs to further your own causes. A case in point is the Khalistan movement. Read the article with the same name on Wikipedia for the full article with details etc.</span></p><p></p><p><span style="font-family: 'Arial'">I cannot validate your accusations regarding "Muslim marauders hunted Sikh boys and girls for a price as demanded by their Muslim rulers" and other such nonsense as you have not provided any reliable sources for these claims. Until you do so then I cannot accept those claims.</span></p><p></p><p><span style="font-family: 'Arial'">However from what I have read regarding the Mughals they don't seem as bad as what you're stating:</span></p><p></p><p><span style="font-family: 'Arial'">Nur-ud-din Salim Jahangir, the third and eldest surviving son of Mughal Emperor Jalaluddin Muhammad Akbar (famously known as: Akbar the Great), was the ruler of the Mughal Empire from 1605 C.E. until his death.</span></p><p><span style="font-family: 'Arial'">Politically speaking, the general perception of Jahangir has been that, like his father before him, he was a leader said to be "tolerant" of non-Muslims and their respective religious practices: </span></p><p></p><p><span style="font-family: 'Arial'">"Like Akbar, Jahangir managed diplomatic relations on the Indian subcontinent adroitly, was tolerant of non-Muslims, and was a great patron of the arts. He encouraged Persian culture in Mughal India." </span></p><p><span style="font-family: 'Arial'">source: britannica.com </span></p><p></p><p><span style="font-family: 'Arial'">This attitude was similarly witnessed first hand by a disinterested historical source and a contemporary of Jahangir: Edward Terry. On his voyage to East India between 1616-1619, the English chaplain - who referred to Jahangir as <em>The Mogul -</em> said of his administration: </span></p><p><span style="font-family: 'Arial'">In that empire <strong>all religions are tolerated</strong>, which makes the tyrannical government there more easy to be endured. The Mogul would speak well of all of them; saying, that a man might be happy and safe in the profession of any religion; and therefore would say that the Muslim religion was good, the Christian religion good, and the rest good; therefore the ministers of any religion find regard and esteem amongst the people. I shall speak something of this, from my own particular usage there, then very young, while I lived in those parts... </span></p><p><span style="font-family: 'Arial'">Source: E. Terry (1777), <em>A Voyage to East-India</em>, (The New York Public Library, J. Wilkie), p.418</span></p><p> </p><p><span style="font-family: 'Arial'">Terry then recounts a story that he witnessed of a man who was summoned in the presence of Jahangir after converting to Christianity. The King attempted to convince him "to renounce that his new profession" firstly by way of threats, and then with promises of riches. When Jahangir "perceived that his resolution indeed was to be a Christian... he [Jahangir] bid him to continue, and with a reward discharged him". </span></p><p> </p><p><span style="font-family: 'Arial'">Concerning Terry, Prof. Alison Games of Georgetown University observes that "he [Terry] applauded the freedom of religion that all enjoyed". </span></p></blockquote><p></p>
[QUOTE="JustCurious, post: 123923, member: 11479"] [FONT=Arial][/FONT] [FONT=Arial]I am still confused as to what my religion or my beliefs have to do with the questions I have raised about Sikhism. How will knowing my beliefs help you to better answer my questions? I think it might be more a case of identifying areas to attack me in order to skirt the issues I have raised.[/FONT] [FONT=Arial]Your post just highlights to me the seeming hatred you Sikhs have towards the Muslims because of the actions of the Mughal empire towards you. I am just stating what I have experienced on this forum and others and in my talks with Sikh friends and acquiantances. [/FONT] [FONT=Arial]I find it amusing that you talk about the violence of the Muslim people when in your own history past and present there have been violent acts perpetrated by the Sikhs to further your own causes. A case in point is the Khalistan movement. Read the article with the same name on Wikipedia for the full article with details etc.[/FONT] [FONT=Arial]I cannot validate your accusations regarding "Muslim marauders hunted Sikh boys and girls for a price as demanded by their Muslim rulers" and other such nonsense as you have not provided any reliable sources for these claims. Until you do so then I cannot accept those claims.[/FONT] [FONT=Arial]However from what I have read regarding the Mughals they don't seem as bad as what you're stating:[/FONT] [FONT=Arial]Nur-ud-din Salim Jahangir, the third and eldest surviving son of Mughal Emperor Jalaluddin Muhammad Akbar (famously known as: Akbar the Great), was the ruler of the Mughal Empire from 1605 C.E. until his death.[/FONT] [FONT=Arial]Politically speaking, the general perception of Jahangir has been that, like his father before him, he was a leader said to be "tolerant" of non-Muslims and their respective religious practices: [/FONT] [FONT=Arial]"Like Akbar, Jahangir managed diplomatic relations on the Indian subcontinent adroitly, was tolerant of non-Muslims, and was a great patron of the arts. He encouraged Persian culture in Mughal India." [/FONT] [FONT=Arial]source: britannica.com [/FONT] [FONT=Arial]This attitude was similarly witnessed first hand by a disinterested historical source and a contemporary of Jahangir: Edward Terry. On his voyage to East India between 1616-1619, the English chaplain - who referred to Jahangir as [I]The Mogul -[/I] said of his administration: [/FONT] [FONT=Arial]In that empire [B]all religions are tolerated[/B], which makes the tyrannical government there more easy to be endured. The Mogul would speak well of all of them; saying, that a man might be happy and safe in the profession of any religion; and therefore would say that the Muslim religion was good, the Christian religion good, and the rest good; therefore the ministers of any religion find regard and esteem amongst the people. I shall speak something of this, from my own particular usage there, then very young, while I lived in those parts... [/FONT] [FONT=Arial]Source: E. Terry (1777), [I]A Voyage to East-India[/I], (The New York Public Library, J. Wilkie), p.418[/FONT] [FONT=Arial]Terry then recounts a story that he witnessed of a man who was summoned in the presence of Jahangir after converting to Christianity. The King attempted to convince him "to renounce that his new profession" firstly by way of threats, and then with promises of riches. When Jahangir "perceived that his resolution indeed was to be a Christian... he [Jahangir] bid him to continue, and with a reward discharged him". [/FONT] [FONT=Arial]Concerning Terry, Prof. Alison Games of Georgetown University observes that "he [Terry] applauded the freedom of religion that all enjoyed". [/FONT] [/QUOTE]
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