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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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Women In White: India's Widows
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<blockquote data-quote="rajneesh madhok" data-source="post: 120250" data-attributes="member: 10692"><p>Maiji, I sincerely honour your sentiments and bow my head for the injustice made to you </p><p> </p><p> “My husband achieved shaheedi in Delhi in 1984. I remarried in 1989, at the insistence of my Canadian Sikh family, to someone totally unsuitable. Still many Sikhs are slightly scandalised that the widow of an honourable shaheed would remarry.”</p><p> </p><p> The couplet “Doodh ka jala chaach (lassi) ko bhi foonk foonk kar peeta hai” The person “who get burnt with milk used to drink butter milk carefully”</p><p> </p><p> There is a wide variety of viewpoints on every topic and within a school there are different opinions. </p><p> </p><p> In Hinduism the women is considered as most powerful. We focuses worship on the Goddess DEVI as the supreme embodiment of power. Shaktism focuses worship on the Goddess DEVI. We always worship Lakshmi with Vishnu and Parvati with Shiva as being on an equal level of magnitude. If I elabourate the subject even Radharani is being worshipped before Lord Krishna. Now consider when Hinduism is worshiping the Goddess before we consider God then how one can do injustice with our Goddesses. </p><p> </p><p> Kindly go through the Status of Mothers in Hindu Scripture:</p><p> </p><ul> <li data-xf-list-type="ul">A son must always serve his mother even if she has been an outcast.</li> <li data-xf-list-type="ul">The professor is equivalent of ten teachers, the father is equal to hundred professors, the mother exceeds a thousand fathers in honour.</li> </ul><p> </p><p> Property rights in Arthashastra and Manusamhita: </p><p> Women’s rights to property or “Stridhan” literally meaning property of wife. It is of two types. Maintenace (in money or land given by her husband) and anything else like ornaments given to her by her family, husband, in-laws and the friends of her husband. That belongs to her and no body can take away that property from her. </p><p> </p><p> <u>Education to children by whom:</u> The Katryayana’s Varttika has stressed education to the female. As per the teachings the female teachers are more efficient in grammer. So, the education made by the female teachers is perfect with grammer. </p><p> </p><p> <u>Marriage:</u> Rigveda says that the women married at a mature age and so she is probably free to select her husband. </p><p> </p><p> <u>Dowry: </u>This tradition is in practice as per the caste status. Among higher castes a dowry is expected from the girl’s family, among lower caste families the dowry is paid to the girl’s family. </p><p> </p><p> Now I discuss the main point after marriage to Remarriage:</p><p> </p><ul> <li data-xf-list-type="ul"><u>Polygamy: </u> It is disallowed in hunduism.<ul> <li data-xf-list-type="ul"><u>Rig veda: compares it with multiple worldly miseries. </u></li> <li data-xf-list-type="ul"><u>Rig veda says two wives make life aimless.</u></li> </ul> </li> <li data-xf-list-type="ul"><u>Divorce:</u><ul> <li data-xf-list-type="ul"><u>According to Manusamhita and Arthashastra: </u>If a husband is impotent, a traitor, has become an ascetic or an outcast, or is missing for a prescribed number of years, then the wife can leave him without blame and marry again.</li> <li data-xf-list-type="ul"><u>Arthashastra: </u>declares that in other circumstances, divorce can take place only by mutual consent.</li> </ul> </li> <li data-xf-list-type="ul"><u>Main Point of discussion: </u></li> </ul><p> <strong><u>Widowhood and remarriage:</u></strong></p><p> <strong><u>In NasmR 12.45-48, </u> There are three types of punarbhu, or a remarried widow> The virgin widow, the woman who abandons her husband to take up with another man and then returns to her husband, (both of the cases are acceptable), The second category about childless widow and with child widow. If she is childless widow, which is important distinction. The teachins guide us to remarry the widow and in second case if she is with child widow then the consideration of remarriage should be made if she is acceptable within the family to get her remarried. She will get same rights of the woman who has married once. </strong></p><p> <strong><u>Sati: (Immolation):</u></strong></p><p> <strong>This tradition has been in practice centuries ago. It may be due to herself willingly, or through societal inuducement or compulsion. It may be performed as an act of immortal love. This tradition was in practice not only in India but it was in practice by the ancient peoples of China, Egypt, Scandinavia and Scythia as well. </strong></p><p> <strong><u>Hindu Societies stressed on values of the women: </u></strong></p><p> Consider the role of Kunti in Mahabharta, she had a son before marriage (albeit by accident or through her naivete) but she became a queen by marrying anohte man King Pandu. This tale obviously reply to your question. Kunti in spite of pre-marital indiscretion not only married a king, but also remained highly respected and love by all throughout her entire long life. </p><p> </p><p> <strong>Concluding part:</strong></p><p> <strong>Go, through the Newspapers Matrimonial coumns. Now a days the matrimonial columns are flooded with remarriage of widowed and divorced women of Hindu Society. I request you to consider your view point once again. </strong></p><p> </p><p> <strong>Rajneesh Madhok</strong></p></blockquote><p></p>
[QUOTE="rajneesh madhok, post: 120250, member: 10692"] Maiji, I sincerely honour your sentiments and bow my head for the injustice made to you “My husband achieved shaheedi in Delhi in 1984. I remarried in 1989, at the insistence of my Canadian Sikh family, to someone totally unsuitable. Still many Sikhs are slightly scandalised that the widow of an honourable shaheed would remarry.” The couplet “Doodh ka jala chaach (lassi) ko bhi foonk foonk kar peeta hai” The person “who get burnt with milk used to drink butter milk carefully” There is a wide variety of viewpoints on every topic and within a school there are different opinions. In Hinduism the women is considered as most powerful. We focuses worship on the Goddess DEVI as the supreme embodiment of power. Shaktism focuses worship on the Goddess DEVI. We always worship Lakshmi with Vishnu and Parvati with Shiva as being on an equal level of magnitude. If I elabourate the subject even Radharani is being worshipped before Lord Krishna. Now consider when Hinduism is worshiping the Goddess before we consider God then how one can do injustice with our Goddesses. Kindly go through the Status of Mothers in Hindu Scripture: [LIST] [*]A son must always serve his mother even if she has been an outcast. [*]The professor is equivalent of ten teachers, the father is equal to hundred professors, the mother exceeds a thousand fathers in honour. [/LIST] Property rights in Arthashastra and Manusamhita: Women’s rights to property or “Stridhan” literally meaning property of wife. It is of two types. Maintenace (in money or land given by her husband) and anything else like ornaments given to her by her family, husband, in-laws and the friends of her husband. That belongs to her and no body can take away that property from her. [U]Education to children by whom:[/U] The Katryayana’s Varttika has stressed education to the female. As per the teachings the female teachers are more efficient in grammer. So, the education made by the female teachers is perfect with grammer. [U]Marriage:[/U] Rigveda says that the women married at a mature age and so she is probably free to select her husband. [U]Dowry: [/U]This tradition is in practice as per the caste status. Among higher castes a dowry is expected from the girl’s family, among lower caste families the dowry is paid to the girl’s family. Now I discuss the main point after marriage to Remarriage: [LIST] [*][U]Polygamy: [/U] It is disallowed in hunduism. [LIST] [*][U]Rig veda: compares it with multiple worldly miseries. [/U] [*][U]Rig veda says two wives make life aimless.[/U] [/LIST] [*][U]Divorce:[/U] [LIST] [*][U]According to Manusamhita and Arthashastra: [/U]If a husband is impotent, a traitor, has become an ascetic or an outcast, or is missing for a prescribed number of years, then the wife can leave him without blame and marry again. [*][U]Arthashastra: [/U]declares that in other circumstances, divorce can take place only by mutual consent. [/LIST] [*][U]Main Point of discussion: [/U] [/LIST] [B][U]Widowhood and remarriage:[/U][/B] [B][U]In NasmR 12.45-48, [/U] There are three types of punarbhu, or a remarried widow> The virgin widow, the woman who abandons her husband to take up with another man and then returns to her husband, (both of the cases are acceptable), The second category about childless widow and with child widow. If she is childless widow, which is important distinction. The teachins guide us to remarry the widow and in second case if she is with child widow then the consideration of remarriage should be made if she is acceptable within the family to get her remarried. She will get same rights of the woman who has married once. [/B] [B][U]Sati: (Immolation):[/U][/B] [B]This tradition has been in practice centuries ago. It may be due to herself willingly, or through societal inuducement or compulsion. It may be performed as an act of immortal love. This tradition was in practice not only in India but it was in practice by the ancient peoples of China, Egypt, Scandinavia and Scythia as well. [/B] [B][U]Hindu Societies stressed on values of the women: [/U][/B] Consider the role of Kunti in Mahabharta, she had a son before marriage (albeit by accident or through her naivete) but she became a queen by marrying anohte man King Pandu. This tale obviously reply to your question. Kunti in spite of pre-marital indiscretion not only married a king, but also remained highly respected and love by all throughout her entire long life. [B]Concluding part:[/B] [B]Go, through the Newspapers Matrimonial coumns. Now a days the matrimonial columns are flooded with remarriage of widowed and divorced women of Hindu Society. I request you to consider your view point once again. [/B] [B]Rajneesh Madhok[/B] [/QUOTE]
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