username1

ਫਰੀਦਾ ਖਾਲਕੁ ਖਲਕ ਮਹਿ ਖਲਕ ਵਸੈ ਰਬ ਮਾਹਿ ॥ Farīḏā kẖālak kẖalak mėh kẖalak vasai rab māhi. Fareed, the Creator is in the Creation, and the Creation abides in God. ਮੰਦਾ ਕਿਸ ਨੋ ਆਖੀਐ ਜਾਂ ਤਿਸੁ ਬਿਨੁ ਕੋਈ ਨਾਹਿ ॥੭੫॥ Manḏā kis no ākẖī▫ai jāʼn ṯis bin ko▫ī nāhi. ||75|| Whom can we call bad? There is none without Him. ||75|| SGGS M5 ANG 1381 This shows us how god doesn't transcend us but is among us perhaps in an interpersonal form. So we don't meet the traditional definition of monotheism. Additionally many muslims argue panentheism is so ridiculous because if god is everywhere he is on the floor and we are stepping on him aswell, if he is on the left you can step on him, he is also then on toilet paper aswell as urine and excretion and this in itself is blasphemous to god's majesty from the islamic viewpoint.

Some of the very founders of the Singh Sabha who went on to form the early rehat marayada inscribed in english that Sikhi was a monotheistic religion. Much of this has been inherited by the great writer Max Arthur Macauliffe. Max has done alot of scholarly work which is still applicable today for Sikhs but this topic needs more insight and many Sikhs today are starting to disagree with this notion. Especially when many western figures are upset with the christian narrative and want to get away from it with eastern faiths like buddhism which seems additionally to be panentheism but calls itself atheism. It's strange to note that under all these Wikipedia pages every religion has given their opinon on the matter but few have sikh philisophy stated to denote the mater. Monism[1] is the philosophical view that a variety of existing things can be explained in terms of a single reality or substance.[2] The wide definition states that all existing things go back to a source which is distinct from them.[3] A commonly-used, restricted definition of monism asserts the presence of a unifying substance or essence.[3] In contrast to monism, are metaphysical dualism[3][note 1] and metaphysical pluralism.[3][note 2] The term monism originated from western philosophy,[4] and has often been applied to various religions.

I used to think of Sikhi as a monotheistic faith rapped around omnipresence abit like christianity but I realized from reading gurbani god's mere knowledge isn't in the universe his actual roop, sargun roop and he himself exists within it. The whole monotheistic definition came about due to Christian writers on Sikhism and their limited viewpoint. From Wikipedia: Monotheism is defined by the Encyclopædia Britannica as belief in the existence of one god or in the oneness of God.[1] The Oxford Dictionary of the Christian Church gives a more restricted definition: "belief in one personal and transcendent God", as opposed to polytheism and pantheism.[2] A distinction may be made between exclusive monotheism, and both inclusive monotheism and pluriform monotheism which, while recognising many distinct gods, postulate some underlying unity.[3] Monotheism characterizes the traditions of Atenism, the Bahá'í Faith, Cao Dai (Caodaiism), Cheondoism (Cheondogyo), Christianity, Deism, Eckankar, Islam, Judaism, Rastafarianism, Sikhism, Tenrikyo (Tenriism) and Zoroastrianism and elements of the belief are discernible in numerous other religions.[4] Now from the above see this " "belief in one personal and transcendent God" " In religion, transcendence refers to the aspect of God's nature and power which is wholly independent of the material universe, beyond all physical laws. This is contrasted with immanence, where God is fully present in the physical world and thus accessible to creatures in various ways. In religious experience transcendence is a state of being that has overcome the limitations of physical existence and by some definitions has also become independent of it. This is typically manifested in prayer, séance, meditation, psychedelics and paranormal "visions". In Islam God himself is not in this universe his knowledge is and his powers are within it but he isn't physically in it. He exists on the 7th heaven on his throne. Similar tone in Christianity although there is more of a panatheistic tone taking place. Immanence refers to philosophical and metaphysical theories of divine presence in which the divine is seen to be manifested in or encompassing the material world. It is often contrasted with theories of transcendence, in which the divine is seen to be outside the material world. Immanence is usually applied in monotheistic, pantheistic, pandeistic, or panentheistic faiths to suggest that the spiritual world permeates the mundane. Major faiths commonly devote significant philosophical efforts to explaining the relationship between immanence and transcendence, but these efforts run the gamut from casting immanence as a characteristic of a transcendent God (common in Abrahamic faiths) to subsuming transcendent personal gods in a greater immanent being (Hindu Brahman) to approaching the question of transcendence as something which can only be answered through an appraisal of immanence. Omnipresence or ubiquity is the property of being present everywhere. This characteristic is most commonly used in a religious context, as most doctrines bestow the trait of omnipresence onto a superior, usually a deity commonly referred to as God by monotheists, as with God in Christianity. This idea differs from Pantheism, which identifies the universe and divinity; in divine omnipresence, the divine and universe are separate, but the divine is present everywhere; see panentheism for a third variant. Panentheism (from Greek πᾶν (pân) "all"; ἐν (en) "in"; and θεός (theós) "God"; "all-in-God") is a belief system which posits that the divine (be it amonotheistic God, polytheistic gods, or an eternal cosmic animating force[1]) interpenetrates every part of nature and timelessly extends beyond it. Panentheism differentiates itself from pantheism, which holds that the divine is synonymous with the universe.[2] In panentheism, the universe in the first formulation is practically the whole itself. In the second formulation, the universe and the divine are not ontologicallyequivalent. In panentheism, God is viewed as the eternal animating force behind the universe. Some versions suggest that the universe is nothing more than the manifest part of God. In some forms of panentheism, the cosmos exists within God, who in turn "transcends", "pervades" or is "in" the cosmos. While pantheism asserts that 'All is God', panentheism goes further to claim that God is greater than the universe. In addition, some forms indicate that the universe is contained within God,[2] like in the concept of Tzimtzum. Much Hindu thought is highly characterized by panentheism and pantheism.[3][4]Hasidic Judaism merges the elite ideal of nullification to paradoxical transcendent Divine Panentheism, through intellectual articulation of inner dimensions of Kabbalah, with the populist emphasis on the panentheistic Divine immanence in everything and deeds of kindness. Pantheism is the belief that the universe (or nature as the totality of everything) is identical with divinity,[1] or that everything composes an all-encompassing, immanent God.[2] Pantheists thus do not believe in a distinct personal or anthropomorphic god.[3] Pantheism was popularized in the modern era as both a theology and philosophy based on the work of the 17th-century philosopher Baruch Spinoza,[4].7whose Ethics was an answer to Descartes' famous dualist theory that the body and spirit are separate.[5] Spinoza held the monist view that the two are the same, and monism is a fundamental part of his philosophy. He was described as a "God-intoxicated man," and used the word God to describe the unity of all substance.[5] Although the term pantheism was not coined until after his death, Spinoza is regarded as its most celebrated advocate.[6] Transtheistic is a term coined by philosopher Paul Tillich or Indologist Heinrich Zimmer, referring to a system of thought or religious philosophy which is neither theistic, nor atheistic,[1] but is beyond them. Zimmer applies the term to the theological system of Jainism, which is theistic in the limited sense that the gods exist, but become irrelevant as they are transcended by moksha (that is, a system which is not non-theistic, but in which the gods are not the highest spiritual instance). Zimmer (1953, p. 182) uses the term to describe the position of theTirthankaras having passed "beyond the godly governors of the natural order". The term has more recently also been applied to Buddhism,[2]Advaita Vedanta[3] and the Bhakti movement.[4] Nathan Katz in Buddhist and Western Philosophy (1981, p. 446) points out that the term "transpolytheistic" would be more accurate, since it entails that the polytheistic gods are not denied or rejected even after the development of a notion of the Absolute that transcends them, but criticizes the classification as characterizing the mainstream by the periphery: "like categorizing Roman Catholicism as a good example of non-Nestorianism". The term is indeed informed by the fact that the corresponding development in the West, the development of monotheism, did not "transcend" polytheism, but abolish it, while in the mainstream of the Indian religions, the notion of "gods" (deva) was never elevated to the status of "God" or Ishwara, or the impersonal Absolute Brahman, but adopted roles comparable to Western angels. "Transtheism", according to the criticism of Katz, is then an artifact of comparative religion. Pandeism (or pan-deism) is a theological doctrine which combines aspects of pantheism and deism.[1] It holds that the creator of the universe actuallybecame the universe, and so ceased to exist as a separate and conscious entity.[2][3][4][5] Pandeism is proposed to explain as to deism why God would create a universe and then abandon it,[6] and as to pantheism, the origin and purpose of the universe.[6][7] The word pandeism is a hybrid blend of the root words pantheism and deism, combining Ancient Greek: πᾶν pan “all” with Latin: deus which means "god". It was perhaps first coined in the present meaning in 1859 by Moritz Lazarus and Heymann Steinthal.[8] Deism (i/ˈdiː.ɪzəm/[1][2] or /ˈdeɪ.ɪzəm/) is the belief that reason and observation of the natural world are sufficient to determine the existence of a Creator, accompanied with the rejection of revelation and authority as a source of religious knowledge.[3][4][5][6][7] Deism gained prominence in the 17th and 18th centuries during the Age of Enlightenment—especially in Britain, France, Germany, and the United States—among intellectuals raised as Christians who believed in one god, but found fault with organized religion and did not believe in supernatural events such as miracles, the inerrancy of scriptures, or theTrinity.[8] Deism is derived from deus, the Latin word for god. The earliest known usage in print of the English term deist is 1621,[9] and deism is first found in a 1675 dictionary.[10][11] Deistic ideas influenced several leaders of the American and French Revolutions.[12] Two main forms of deism currently exist: classical deism and modern deism.[13]

So like Bhai Gurdas Ji Vaaran say So from the analogy you gave light causes the reflection and the packets of photons being omitted as a form of energy are separate from the matter they bounce on and off into the mirror back to the eyes to allow the reflected image to enter the retina and then be translated into a bio-chemical signal the brain processes. In that reflection process everything the observer, the mirror, the environment and us are separate from god but the light is god? But if everything is gone then what is the direct source of that light? In the mirror analogy we would have a lamp, tube light, lightbulb, sunlight coming from the nuclear reaction taking place in the star present in our galaxy that we call suraj or sun. But when this earth is gone, the sun is gone, many stars are gone and everything is gone the light we understand will be gone. If god is a self-sustaining form of light why hasn't science detected his empirical observable existence? He sure does an excellent job of hiding himself from us all then.

They still try to use the sword or modern day equivalent using brute force but in ancient times people took more of a pacifist approach thinking if we raise the sword to protect ourselves we will be of the sword aswell and will be of lower morals. Hence we should die to teach them the errors of their ways. But no matter how much blood was spilt the evil demonic muhammden spirit was still thirsty for more blood and suffering. Right now all non muslim nations are ready to defend themselves and the muslim game is to out-breed everyone so once everyone becomes a minority it will be easier to terrorize them. Some few people are converting, mostly those who are confused, of low iq or are traumatized enough to think for themselves how they are getting themselves into a scam of an ideology. The reason the grooming video was taken down by the dawah people and this video of how the muslim lost his debate was taken down was due to the Streisand effect. http://en.wikipedia.org/wiki/Streisand_effect

Alot of Muslims call sufism, sikhism and hinduism false on the grounds of their panatheistic belief system. Which is god is everywhere. But the argument is that this is unrealistic because the universe will end and god can not end. The universe had a beginning and will have an end. God however is eternal and did not have a beginning and nor will have an end. Hence allah sits in the 7th heaven on his throne and not in this universe. He observes all deeds and his majestic knowledge exists in the universe but his majestic presence isn't in the universe. How do we address this? How about with this: Conservation of energy In physics, the law of conservation of energy states that the total energy of an isolated system cannot change—it is said to be conserved over time. Energy can be neither created nor destroyed, but can change form, for instance chemical energy can be converted to kinetic energy in the explosion of a stick of dynamite. Mass–energy equivalence In physics, mass–energy equivalence is the concept that the mass of an object or system is a measure of its energycontent. For instance, adding 25 kilowatt-hours (90 megajoules) of any form(s) of energy to any object increases its mass by 1 microgram. If you had a sensitive enough mass balance or scale, this mass increase of the object could be verified.

Islamically it will be, Sikhs after all are in a different category of kaffirs to christians are. Sikhs come under the category of either being a sect of hindus hence idol worshiper who need to be slayed, people who made a new religion which is preaching under shariah hence must be slayed or even more seriously followers of the anti christ devil with magic and must be slayed. Dhimmis rulings have specific class measurements a Shia would rank higher than a Christian and Christian would be more higher than a Sikh. A sikh can be equal, less, or more than a hindu at times. Based of seeing hinduism as a lost ancient tradition which was identical to islam and sikhs constructed a sect to make war on islam. Some view Sikhi as a convierbelt of monotheism an easy model to deliver monotheism to hindus and disbelief in their dieties allowing muslims then to make easy work of the conversion to introduce the prophethood of muhammad. Or equal in the sense of both being very abstract to the absolute truth hence they must be absolute falsehood collectively. Where as christians are mislead true followers of jesus who didn't get the whole picture of jesus not actually being crucified and prophecising muhammad. And muhammad in some of his chapters has exempt christians from great scrutiny at times. However culturally and ancestry wise we are closer to pakistani's but for them their religious identity is more important than their national or cultural identity. British rule was more just than any islamic rule such as the mughals or lodhis has ever been and it was much more fair. Sikhs prospered very high in british rule and Sikhs were rewarded very well for their loyalty. Another problem when looking at sikhs and british ruling patterns is how much attention the british put to education than sikhs did perhaps we can argue the british destroyed all signs of previous institutions of sikhs and libraries but it seems from oral history we can't track that much down either. Another thing was Sikhs didn't master the art of diplomacy very well to the aid of their nation and the infighting was more destructive than constructive as we can find in the times of the guru had been. Sikhs infighting had lead sikhs to developing their skills as warriors and tactionists. Not to mention Ranjit Singh was one eyed muhammad foretold that the antichrist will be one eyed hence many muslims kill children who are born with one eyed for medical reasons aswell. Hence the fear of an anti christ demon ruling was scarier than a british nation who bared the symbol of christ on their flag. Ruling through a monarch who is also head of their own church.

It's painful to read but there is truth in this: The British administration has really changed the world works, how capitalism, schools, institutions, businesses work and operate based of the old east indian tea company model plus infrastructure and transport is all British made. Sikhs can do well in India's punjab and go more further than Pakistan's can if we apply ourselves properly.

Do you have a reference brother? Because I always thought it was an analogy that paracharaks used abit like how they talk about plucking mangoes and eating them when talking about karam.

I remember telling someone the kara is a hathkariya they viewed it as if god has put a shackle of slavery on us and we are just following god as if he is a burden on us rather than it being a privilege; which could be an analogy of a faith which promotes blind faith

You need special cook books and google up good recipes even if you decide not to remain a vegetarian to find alternatives, so keep with corn, corn flour, soya, carrots, potatoes (careful with fried/frozen ones with gluten since it can be related to wheat allergies). You can get Soya and Rice milk as alternatives. I guess you need to avoid eating out and really be more active on the grill, inventive and preparing your own food, get a blender make your own special shakes with ice, oranges and maybe spinach. You can get some level of protein from mushrooms, lentils and soya. I guess you need to be vigilant of your diet to avoid getting ill from malnutrition. I have heard of these special powders pharmacies sell where you mix water and get a meal's worth of gloppy-de-glop to swallo. You could try holland and bareets they are stacked with all sorts of alternatives. You could try buy whey powder that body builders have but try abit to be careful since it can be a dairy derivative they might have alternatives. Stack up on a whole range of nuts and seeds they are rich in proteins. I'm not sure if you can get medication which will help overcome the intolerance of food or if you could balance it out with something to help, like if you get gas problems you could mix soouf and jeera seeds which help cut out gas or if you get stomach problems you could mix in abit of ginger to help overcome it.

Quorn has egg with it. It's binded with egg.

Loads of punjabi hindus and other hindus do wear them aswell in India some sikhs might object but how much can we say when it comes to other people's right to believe; the 9th guru gave shaheedi for the right for people to believe in what they do. We see kara worn by certain rajput groups, aswell as shown in a murial painting used by Lord Krishna in a battle. I have seen various African symbols worn by some individuals with african descent and some items resemble karas some might be open end but the item itself is worn by many groups. Some women while wearing bracelets might retain one and these days Sikhs don't all wear big sarbloh ones to distinguish between shiny ones such as gold, silver, shiny stainless steel. African ceremonious bracelet (I think some represent currency as it was used in trade while others might be believed to have some charming effect) http://ancientpoint.com/inf/41598-congo_old_african_bracelet_ancien_kuba_afrika_kongo_africa_d__afrique_currency.html http://www.coincoin.com/I062.htm I think the problem people have majorily with people wearing kara is when pakistani muslim youth wear them pretend to be sikhs only to groom and rape sikh girls or use them in clubs to find consenting sikh females to have intercourse with since their own group is off limit and they believe it's not a sin to have intercourse with kaffirs. That whole thing puts a major strain on community relations, it's disrespectful to the article of faith but we have some introspecting to do since we can't expect a non muslim wearing muslim attire to get away with the opposite since their daughters are more well informed and generally more educated in their religious awareness weather they chose to follow it or not. Although some older punjabi stories do tell of sufis who wore them but in the major sense most pakistanis don't really majorly believe in sufism anymore. I don't see any problem with a Buddhist wearing a kara many buddhists including the dalai lama believes Guru Nanak Dev ji was an incarnation of the Buddha and he himself as Nanak Lama was recognized in many tibetan orders to be, his descending orders don't cut their hair. There is some hidden history from the Sikh Misl period with great sikhs who went to tibet who may have also had an influence in spreading the message. Buddhism's main message of the Dhammapada doesn't really contradict with Guru Granth Sahib in the major sense. I reckon there might be people who believe he should be all the way and not half way so either take it off or take the amrit and do panj bania straight which isn't always realistic for everyone. In your scenario I don't see anything wrong. If he wants to become Sikh he is more than welcome we have people leaving Sikhi and we need people who really believe in Sikhi besides he is Chinese the guy must be clever, we need clever people. And our relationship with China needs to improve right now Pakistan is able to get away with terror attacks because china supports pakistan in any event of a war. If china was able to see how much it had in common with the residents of India through dharm(a) we might be able to truly make the world a more peaceful place to live in.

The general of one of the worlds biggest armies. General Brar did before 84 take on Pakistan (pakistan has in the recent years played a role in training the taliban and al-queeda- you can see how difficult the west has had it with afghans) a couple of times he was involved in the independence of Bangladesh with the humiliating defeat pakistan faced, many pakistanis till this day lie within pakistan that they won the war, some pakistani's are surprised when they come abroad to find out they actually lost that war- which is internationally known. It seems the 4 people were untrained going against this trained guy and their attack seem pre-meditated but poorly planned out. Skills can come first abit like how the arab conquests destroyed brought powerful nations to their knees to bow to the flag of muhammads rule when terror ruled free.

It's attempted murder you can get done for that or gbh

It seems the whole dawah crew act alike the same thing happened when the dawah guy who apologized and condemned grooming cases was guilted by his co-religionists into removing it. Imran (ibn [son of] mansur) Khan aka Imran Khan the dawah man lost the debate he started with Jagraj Singh Basics of Sikhi who clearly beat every point dawah man had and it's a shameful video for muhammaden. Instead the video has been taken off and kept amongst private muslim circles to examine to find flaws in the arguments and develop new tactics that they will teach to other smaller level dawah students i.e. brainwashing drones. The greatest problem that plagues pakistanis is how they can't admit to mistake, flaw since they see it as signs of weaknesses in public. Basics didn't destroy Imran as fast as he could on every point like we see zakir naik do on edited broadcasts but basics had the humility to share the truth the whole truth and we have the ability to learn from every argument which could have more work and we learnt the new 10-40 technique which we can now use to eliminate in arguments against more mini dawah mans. Secondly the video had many mixed muslim reactions most could see dawah man lost the argument but tried to rekindle and romanticize a victory for islam under the discussion while many sikhs who replied and destroyed every new argument they had, the whole video brought shame onto his work of trying to convert it seems they will take him back to school and get the big guys to train him. Imran's fault was coming off the script and actually having a discussion to learn why islam in the absolute including the political side of the shariah is man made falsehood it doesn't live up to it's claims of being an absolute truth. I wonder how much more it would have taken to convert brother Imran to accepting Allah's true deen of Sikhi.

Well I agree with you on the research thing you can be treated worse on the job market in the UK after a phd since you will have many years under your belt of being in the class room and not have work experience you can however find yourself sponsored later on after getting a job to do post graduate study or you can organize part time study so you work while you study. If you sincerely want to do something after your degree do a Masters degree and avoid the phd it all depends on how good of a student you are, if you have 1sts then doing a phd might be nice and you could potentially skip right from a masters to a phd but it all gets very specific. If you don't want to be in the exact field you studied into you can apply for graduate scheme go through the rigorous selection process to do something generically. Or you could organise a gap year do a sandwhich course since you are in 2nd go do a year now in industry and you could potentially be promised a job once you return or have a very high chance of selection of being fast tracked and getting a permanent job once you finish off. It's important to apply earlier then later since the time between you ending your studies and having a job changes the likelihood of you getting a job. Let me suggest a few website for you to read http://www.milkround.com http://grads.co.uk http://www.graduate-jobs.com https://nationalcareersservice.direct.gov.uk/advice/planning/jobfamily/Pages/default.aspx This one is brilliant for application help http://www.prospects.ac.uk Generic job site which you can use to run searches to read up job descriptions so you can find what skills you have and how they match up- do be careful of dodgy jobs and dodgy contractual agreements http://www.monster.co.uk http://www.indeed.co.uk

herbal essence shampoo and conditioner

Tight turban? Sounds like you tie your dastar far too tight which can cause pouncing of blood vesells there have been a few cases of odd issues with that. That or you need to do something about pillow/mattress/headboard or it can be a medical issue that you need a check up for head migraines could be signs of brain cancer.

I think the answer to the main posters question is use gel or simco gel fixer fixo mixed in with water or something modern for it to define shape with or alternatively the use of good shampoos and conditioners. Or to stop thinking so much about how the beard looks and just keep it brushed and clean.

Using the website above I have used it to work out how many pages or angs each piece constitute now using that I think it's a matter of narrowing down those which either information wasn't provided for or the ones which take up one page or ang. http://www.sikhs.org/english/eg_index.htm {edited couldn't insert information correctly since tabular form} Compilation name number of pages in compilation "Guru Nanak Dev, Japuji, pg" 7 "Guru Nanak Dev, Guru Ram Das, Guru Arjan Dev, Rahiras, pg" 4 "Guru Nanak Dev, Guru Ram Das, Guru Arjan Dev, Kirtan Sohila, pg" 1 "Guru Nanak Dev, pg" 12 "Guru Amar Das, pg" 13 "Guru Ram Das, pg" 3 "Guru Arjan Dev, pg" 11 "Guru Nanak Dev, Ashtpadiyan (Octets), pg" 11 "Guru Amar Das, Ashtpadiyan (Octets), pg" 6 "Guru Arjan Dev, Ashtpadiyan (Octets), pg" 1 "Guru Nanak Dev, pg" 2 "Guru Arjan Dev, pg" 1 "Guru Nanak Dev, Pahrei (The Hours), pg" 2 "Guru Ram Das, Pahrei (The Hours), pg" 1 "Guru Arjan Dev, Pahrei (The Hours), pg" 1 "Guru Ram Das, Chhant (Lyrics), pg" 1 "Guru Arjan Dev, Chhant (Lyrics), pg" 2 "Guru Ram Das, Vanjara (The Merchant), pg" 1 "Guru Amar Das, Guru Ram Das, Guru Nanak Dev, Guru Angad, Sri Rag Ki // Mahalla IV,pg" 8 "Bhagat Kabir, pg" 1 "Bhagat Trilochan, pg" "Bhagat Kabir, pg" "Bhagat Beni, pg" "Bhagat Ravi Das, pg" Raga Majh "Guru Ram Das, pg" 2 "Guru Arjan Dev, pg" 13 "Guru Nanak Dev, Ashtpadi (Octet), pg" "Guru Amar Das, Ashtpadiyan (Octets), pg" 19 "Guru Ram Das, Ashtpadi (Octet), pg" 1 "Guru Arjan Dev, Ashtpadiyan (Octets), pg" 3 "Guru Arjan Dev, Bara Maha (Song of the 12 Months), pg" 3 "Guru Arjan Dev, Din-Rayni (Day and Night), pg" 1 "Guru Nanak Dev, Guru Angad, Guru Ram Das, Guru Amar Das, // in the Measure Majh, pg" 13 0 0 Raga Gauri 0 "Guru Nanak Dev, pg" 6 "Guru Amar Das, pg" 6 "Guru Ram Das, pg" 12 "Guru Arjan Dev, pg" 10 "Guru Arjan Dev, Quartets and Couplets, pg" 33 "Guru Tegh Bahadur, pg" 1 "Guru Nanak Dev, Ashtpadiyan (Octets), pg" 9 "Guru Amar Das, Ashtpadiyan (Octets), pg" 5 "Guru Ram Das, Karhalei (Camel Drivers), pg" 1 "Guru Arjan Dev, Ashtpadiyan (Octets), pg" 7 "Guru Nanak Dev, Chhant (Lyrics), pg" 1 "Guru Amar Das, Chhant (Lyrics), pg" 4 "Guru Arjan Dev, Chhant (Lyrics), pg" 2 "Guru Arjan Dev, Bawan Akkhari (Acrostic), pg" 12 "Guru Arjan Dev, Sukhmani (Jewel of Bliss), pg" 34 "Guru Arjan Dev, Thittin (Lunar Dates), pg" 4 "Guru Ram Das, Guru Amar Das, Guru Arjan Dev, //, pg" 18 "Guru Arjan Dev, //, pg" 5 "Bhagat Kabir, Guru Arjan Dev, pg" 7 "Bhagat Kabir, Ashtpadi (Octet), pg" 10 "Bhagat Kabir, Bawan Akkhari (Acrostic), pg" 3 "Bhagat Kabir, Thiteen (Lunar Dates of Fortnight), pg" 1 "Bhagat Kabir, // - Seven Days of the Week, pg" 1 "Bhagat Namdev, pg" "Bhagat Ravi Das, pg" 1 Raga Asa "Guru Nanak Dev, pg" "Guru Ram Das, pg" "Guru Nanak Dev, (Quartets), pg" 12 "Guru Amar Das, pg" 4 "Guru Amar Das, (Quintets), pg" 1 "Guru Amar Das, In the Form Kafi, pg" "Guru Ram Das, pg" 3 "Guru Ram Das, To the Tune Kafi, pg" 1 "Guru Arjan Dev, pg" 26 "Guru Arjan Dev, To the Tune Kafi, pg" 13 "Guru Arjan Dev, Asavari (sub-measure), pg" 2 "Guru Tegh Bahadur, pg" "Guru Nanak Dev, Ashtpadiyan (Octets), pg" 7 "Guru Nanak Dev, Ashtpadiyan (Octets) in the tune Kafi, pg" 4 "Guru Amar Das, Ashtpadiyan (Octets), pg" 2 "Guru Amar Das, Ashtpadiyan (Octets) in the tune Kafi, pg" 6 "Guru Arjan Dev, Ashtpadiyan (Octets), pg" 2 "Guru Nanak Dev, Patti (Acrostic), pg" 2 "Guru Amar Das, Patti (Acrostic), pg" 1 "Guru Nanak Dev, Chhant (Lyrics), pg" 4 "Guru Amar Das, Chhant (Lyrics), pg" 3 "Guru Ram Das, Chhant (Lyrics), pg" 10 "Guru Arjan Dev, Chhant (Lyrics), pg" 10 "Guru Nanak Dev, Guru Angad, Asa Ki //, pg" 13 "Bhagat Kabir, pg" 10 "Bhagat Namdev, pg" 1 "Bhagat Ravi Das, pg" 1 "Bhagat Dhanna, pg" 1 "Sheikh Farid, pg" Raga Gujari "Guru Nanak Dev, pg" "Guru Amar Das, pg" 2 "Guru Ram Das, pg" 2 "Guru Arjan Dev, pg" 8 "Guru Nanak Dev, Ashtpadiyan (Octets), pg" 3 "Guru Amar Das, pg" "Guru Ram Das, pg" 1 "Guru Arjan Dev, pg" 1 "Guru Amar Das, Gujari Ki //, pg" 9 "Guru Arjan Dev, //, pg" 7 "Bhagat Kabir, pg" "Bhagat Namdev, pg" "Bhagat Ravidas, pg" "Bhagat Trilochan, pg" 1 "Bhagat Jaideva, pg" Raga Devgandhari "Guru Ram Das, pg" 1 "Guru Arjan Dev, pg" 8 "Guru Tegh Bahadur, pg" Raga Bihagara "Guru Arjan Dev, pg" "Guru Tegh Bahadur, pg" "Guru Ram Das, Chhant (Lyrics), pg" 3 "Guru Arjan Dev, Chhant (Lyrics), pg" 7 "Guru Ram Das, Guru Amar Das, Mardana, Guru Arjan Dev, Guru Nanak Dev, //, pg" 8 Raga Wadhans "Guru Nanak Dev, pg" 1 "Guru Amar Das, pg" 2 "Guru Ram Das, pg" 2 "Guru Arjan Dev, pg" 2 "Guru Amar Das, Ashtpadiyan (Octets), pg" 1 "Guru Nanak Dev, Chhant (Lyrics), pg" 2 "Guru Amar Das, Chhant (Lyrics), pg" 5 "Guru Ram Das, Chhant (Lyrics), pg" 3 "Guru Ram Das, Ghorian (Song of the Mare), pg" 1 "Guru Arjan Dev, pg" 2 "Guru Nanak Dev, Alahaniyan (Dirges), pg" 4 "Guru Amar Das, pg" 3 "Guru Ram Das, Guru Amar Das, Guru Nanak Dev, //, pg" 9 Raga Sorath "Guru Nanak Dev, pg" 4 "Guru Amar Das, pg" 5 "Guru Ram Das, pg" 4 "Guru Arjan Dev, pg" 23 "Guru Tegh Bahadur, pg" 3 "Guru Nanak Dev, Ashtpadiyan (Octets), pg" 3 "Guru Amar Das, pg" 2 "Guru Arjan Dev, Ashtpadiyan (Octets), pg" 3 "Guru Ram Das, Guru Nanak Dev, Guru Amar Das, Guru Angad Dev, //, pg" 12 "Bhagat Kabir, pg" 2 "Bhagat Namdev, pg" 1 "Bhagat Ravidas, pg" 2 "Bhagat Bhikhan, pg" Raga Dhanasari "Guru Nanak Dev, pg" 3 "Guru Amar Das, pg" 3 "Guru Ram Das, pg" 4 "Guru Arjan Dev, pg" 14 "Guru Tegh Bahadur, pg" 1 "Guru Nanak Dev, Ashtpadiyan (Octets), pg" 1 "Guru Arjan Dev, Ashtpadi (Octet), pg" 1 "Guru Nanak Dev, Chhant (Lyrics), pg" 3 "Guru Ram Das, Chhant (Lyrics), pg" "Guru Arjan Dev, Chhant (Lyrics), pg" "Bhagat Kabir, pg" 1 "Bhagat Namdev, pg" 2 "Bhagat Ravidas, pg" "Bhagat Trilochan, pg" "Bhagat Sain, pg" "Bhagat Pipa, pg" "Bhagat Dhanna, pg" Raga Jaitsari "Guru Ram Das, pg" 3 "Guru Arjan Dev, pg" 2 "Guru Tegh Bahadur, pg" 1 "Guru Arjan Dev, Chhant (Lyrics), pg" 2 "Guru Arjan Dev, //, pg" 5 "Bhagat Ravidas, pg" Raga Todi "Guru Ram Das, pg" "Guru Arjan Dev, pg" 7 "Guru Tegh Bahadur, pg" "Bhagat Namdev, pg" Raga Bairari "Guru Ram Das, pg" 1 "Guru Arjan Dev, pg" Raga Tilang "Guru Nanak Dev, pg" 2 "Guru Ram Das, pg" "Guru Arjan Dev, pg" 1 "Guru Nanak Dev, pg" 1 "Guru Ram Das, pg" 1 "Guru Tegh Bahadur, pg" 1 "Bhagat Kabir, pg" "Bhagat Namdev, pg" Raga Suhi "Guru Nanak Dev, pg" 3 "Guru Ram Das, pg" 5 "Guru Arjan Dev, pg" 14 "Guru Nanak Dev, Ashtpadiyan (Octets), pg" 3 "Guru Amar Das, Ashtpadiyan (Octets), pg" 4 "Guru Ram Das, Ashtpadiyan (Octets), pg" 2 "Guru Arjan Dev, Ashtpadiyan (Octets), pg" 2 "Guru Arjan Dev, Ashtpadiyan (Octets) in the tune of Kafi, pg" 1 "Guru Nanak Dev, Kuchajji (Ill Natured Woman), pg" "Guru Arjan Dev, Gunvanti (The Female Decked with Merits), pg" "Guru Nanak Dev, Chhant (Lyrics), pg" 4 "Guru Amar Das, Chhant (Lyrics), pg" 5 "Guru Ram Das, Chhant (Lyrics), pg" 5 "Guru Arjan Dev, Chhant (Lyrics), pg" 8 "Guru Amar Das, Guru Nanak Dev, Guru Angad Dev, // Suhi Ki, pg" 7 "Bhagat Kabir, pg" 1 "Bhagat Ravidas, pg" 1 "Sheikh Farid, pg" Raga Bilaval "Guru Nanak Dev, pg" 1 "Guru Amar Das, pg" 2 "Guru Ram Das, pg" 3 "Guru Arjan Dev, pg" 29 "Guru Tegh Bahadur, pg" 1 "Guru Nanak Dev, Ashtpadiyan (Octets), pg" 1 "Guru Amar Das, Ashtpadiyan (Octets), pg" 1 "Guru Ram Das, Ashtpadiyan (Octets), pg" 4 "Guru Arjan Dev, Ashtpadiyan (Octets), pg" 1 "Guru Nanak Dev, Thittin (The Lunar Dates), pg" 2 "Guru Amar Das, // Sat (Days of the Week), pg" 2 "Guru Nanak Dev, Chhant (Lyrics), pg" 1 "Guru Ram Das, Chhant (Lyrics), pg" 1 "Guru Arjan Dev, Chhant (Lyrics), pg" 3 "Guru Ram Das, Guru Amar Das, Guru Nanak Dev, Bilaval Ki //, pg" 6 "Bhagat Kabir, pg" 3 "Bhagat Namdev, pg" 1 "Bhagat Ravidas, pg" "Bhagat Sadhna, pg" Raga Gaund "Guru Ram Das, pg" 3 "Guru Arjan Dev, pg" 7 "Guru Arjan Dev, Ashtpadiyan (Octets), pg" "Bhagat Kabir, pg" 3 "Bhagat Namdev, pg" 2 "Bhagat Ravidas, pg" Raga Ramkali "Guru Nanak Dev, pg" 3 "Guru Amar Das, pg" "Guru Ram Das, pg" 2 "Guru Arjan Dev, pg" 19 "Guru Tegh Bahadur, pg" 1 "Guru Nanak Dev, Ashtpadiyan (Octets), pg" 6 "Guru Amar Das, Ashtpadiyan (Octets), pg" 4 "Guru Arjan Dev, Ashtpadiyan (Octets), pg" 4 "Guru Amar Das, Anand (Bliss), pg" 5 "Baba Sundar, Sadd (The Call), pg" 1 "Guru Arjan Dev, Chhant (Lyrics), pg" 5 "Guru Nanak Dev, Dakhni Onkar (Semi-Acrostic), pg" 9 "Guru Nanak Dev, Siddha Gosh (Dialogue with Siddhas), pg" 8 "Guru Amar Das, Bhagat Kabir, Guru Nanak Dev, Guru Angad Dev, Ramkali Ki //, pg" 9 "Guru Arjan Dev, Bhagat Kabir, Sheikh Farid, Ramkali Ki //, pg" 9 "Rai Balwand and Satta, Ramkali Ki //, pg" 2 "Bhagat Kabir, pg" 4 "Bhagat Namdev, pg" 1 "Bhagat Ravidas, pg" 1 "Bhagat Beni, pg" Raga Nat Narayan "Guru Ram Das, pg" 3 "Guru Arjan Dev, pg" 2 "Guru Ram Das, Ashtpadiyan (Octets), pg" 3 Raga Mali Gaura "Guru Ram Das, pg" 2 "Guru Arjan Dev, pg" 2 "Bhagat Namdev, pg" Raga Maru "Guru Nanak Dev, pg" 104 "Guru Amar Das, pg" 1 "Guru Ram Das, pg" 3 "Guru Arjan Dev, pg" 10 "Guru Tegh Bahadur, pg" "Guru Nanak Dev, Ashtpadiyan (Octets), pg" 6 "Guru Nanak Dev, To the Tune Kafi, pg" 2 "Guru Amar Das, Ashtpadiyan (Octets), pg" "Guru Arjan Dev, Ashtpadiyan (Octets), pg" 2 "Guru Arjan Dev, Anjuliyan (Supplication), pg" 1 "Guru Nanak Dev, Solahe (Sixteen Stanzaed Hymns), pg" 13 "Guru Nanak Dev, Dakhne, pg" 10 "Guru Amar Das, Solahe (Sixteen Stanzaed Hymns), pg" 26 "Guru Ram Das, Solahe (Sixteen Stanzaed Hymns), pg" 2 "Guru Arjan Dev, Solahe (Sixteen Stanzaed Hymns), pg" 15 "Guru Amar Das, Guru Nanak Dev, Guru Ram Das, Guru Angad Dev, Maru Ki //, pg" 8 "Guru Arjan Dev, Dakhne (Sloks in the SW Dialect), pg" 8 "Bhagat Kabir, pg" 3 "Bhagat Namdev, pg" "Bhagat Kabir, pg" "Bhagat Jaideva, pg" "Bhagat Kabir, pg" "Bhagat Ravidas, pg" Raga Tukhari "Guru Nanak Dev, Bara Maha (Song of the 12 Months), pg" 3 "Guru Nanak Dev, Chhant (Lyrics), pg" 3 "Guru Ram Das, Chhant (Lyrics), pg" 4 "Guru Arjan Dev, Chhant (Lyrics), pg" Raga Kedara "Guru Ram Das, pg" 1 "Guru Arjan Dev, pg" 4 "Bhagat Kabir, pg" 1 "Bhagat Ravidas, pg" Raga Bhairon "Guru Nanak Dev, pg" 2 "Guru Amar Das, pg" 5 "Guru Ram Das, pg" 2 "Guru Arjan Dev, pg" 16 "Guru Arjan Dev, Partal, pg" "Guru Nanak Dev, Ashtpadiyan (Octets), pg" "Guru Amar Das, pg" 1 "Guru Arjan Dev, Ashtpadiyan (Octets), pg" 2 "Bhagat Kabir, pg" 5 "Bhagat Kabir, Ashtpadi (Octet), pg" 1 "Bhagat Namdev, pg" 4 "Bhagat Ravidas, pg" "Bhagat Namdev, pg" Raga Basantu "Guru Nanak Dev, pg" 1 "Guru Amar Das, pg" "Guru Nanak Dev, pg" 1 "Guru Amar Das, (Couplets), pg" "Guru Nanak Dev, Hindol, pg" "Guru Amar Das, Do-Tuke (Couplets), pg" 4 "Guru Ram Das, Ik-tuke (Couplets), pg" 1 "Guru Amar Das, Hindol, pg" "Guru Ram Das,Ik-tuke (Couplets), pg" 1 "Guru Ram Das, Hindol, pg" 1 "Guru Arjan Dev, pg" 6 "Guru Tegh Bahadur, pg" 1 "Guru Nanak Dev, Ashtpadiyan (Octets), pg" 4 "Guru Ram Das, pg" "Guru Arjan Dev, pg" 1 "Guru Arjan Dev, Basant Ki //, pg" "Bhagat Kabir, pg" 2 "Bhagat Ramanand, pg" "Bhagat Namdev, pg" 1 "Bhagat Ravidas, pg" "Bhagat Kabir, pg" Raga Sarang "Guru Nanak Dev, pg" 1 "Guru Ram Das, pg" 2 "Guru Ram Das, Partal, pg" 2 "Guru Arjan Dev, pg" 27 "Guru Arjan Dev, Partal, pg" 2 "Guru Tegh Bahadur, pg" "Guru Nanak Dev, Ashtpadiyan (Octets), pg" 1 "Guru Amar Das, Ashtpadiyan (Octets), pg" 2 "Guru Arjan Dev, Ashtpadi (Octet), pg" 1 "Guru Arjan Dev, Chhant (Lyrics), pg" 1 "Guru Ram Das, Guru Angad Dev, Guru Nanak Dev, Guru Amar Das, Guru Arjan Dev, Sarang Ki //, pg" 14 "Bhagat Kabir, pg" 1 "Bhagat Namdev, pg" 1 "Bhagat Parmanand, pg" "Bhagat Surdas, pg" "Bhagat Kabir, pg" Raga Malar "Guru Nanak Dev, pg" 3 "Guru Amar Das, pg" 5 "Guru Ram Das, pg" 3 "Guru Ram Das, Partal, pg" 1 "Guru Arjan Dev, pg" 5 "Guru Arjan Dev, Partal, pg" 2 "Guru Nanak Dev, Ashtpadiyan (Octets), pg" 3 "Guru Amar Das, Ashtpadiyan (Octets), pg" 2 "Guru Arjan Dev, Chhant (Lyrics), pg" "Guru Nanak Dev, Guru Angad Dev, Guru Amar Das, Guru Arjan Dev, // Malar Ki, pg" 13 "Bhagat Namdev, pg" "Bhagat Ravidas, pg" "Bhagat Namdev, pg" Raga Kanara "Guru Ram Das, pg" 2 "Guru Ram Das, Partal (In variable rhythm), pg" 1 "Guru Arjan Dev, pg" 11 "Guru Ram Das, Ashipadiyan (Octets), pg" 4 "Guru Arjan Dev, Chhant (Lyrics), pg" "Guru Ram Das, Kanara Ki //, pg" 6 "Bhagat Namdev, pg" Raga Kalyan "Guru Ram Das, pg" 2 "Guru Arjan Dev, pg" 2 "Guru Ram Das, Ashtpadiyan (Quartets), pg" 3 Raga Prabhati "Guru Nanak Dev, pg" 5 "Guru Amar Das, pg" 3 "Guru Ram Das, pg" 2 "Guru Arjan Dev, pg" 4 "Guru Nanak Dev, Ashtpadiyan (Octets), pg" 3 "Guru Amar Das, pg" 1 "Guru Arjan Dev, Ashtpadiyan (Octets), pg" 2 "Bhagat Kabir, pg" 1 "Bhagat Namdev, pg" 1 "Bhagat Beni, pg" Raga Jaijaiwanti "Guru Tegh Bahadur, pg" 1 "Guru Nanak Dev, Slokas In Sahaskrit, pg" "Guru Arjan Dev, pg" 7 "Guru Arjan Dev, Gatha Language, pg" 1 "Guru Arjan Dev, Phunahe (Hymns with Repeated Burden), pg" 2 "Guru Arjan Dev, Chaubole (Discourses with Four Listeners), pg" 1 "Bhagat Kabir, Guru Arjan Dev, Guru Amar Das, pg" 13 "Sheikh Farid, Guru Arjan Dev, Guru Amar Das, pg" 8 "Guru Arjan Dev, Swayyas, pg" 4 "Various Bhatts, Swaiyyas - In Praise of Guru Nanak, pg" 1 "Various Bhatts, Swaiyyas - In Praise of Guru Angad, pg" 1 "Various Bhatts, Swaiyyas - In Praise of Guru Amar Das, pg" 4 "Various Bhatts, Swaiyyas - In Praise of Guru Ram Das, pg" 10 "Various Bhatts, Swaiyyas - In Praise of Guru Arjan Dev, pg" 4 "Guru Nanak Dev, pg" 2 "Guru Amar Das, pg" 9 "Guru Ram Das, pg" 3 "Guru Arjan Dev, pg" 2 "Guru Tegh Bahadur, pg" 3 "Guru Gobind Singh, Slok 54 (attributed), pg" "Guru Arjan Dev, Mundavani (The Closing Seal), pg" "Guru Arjan Dev, Sloka, pg" Raga Mala "String of Musical Measures, pg" 1

How about kirtan sohila it seems to be indicated to be on one ang according to http://www.sikhs.org/english/eg_index.htm 12-13

Since some of our brothers and sisters might be brainwashed by stuff like dawah man it might require a higher depth of literature analysis to break through the point that the guru granth sahib is a much more superior piece of literature when look at it from an analytical perspective. Additionally I think it's possible sheikh farid probably has some of the least writing in the guru granth sahib. Although analyzing his bani will backfire in an argument against dawahman due to sheikh ibrahims background Just to add on from that book I posted on the bottom of the page it says dohras resemble chands and chandas are a form of kafia poetry. And running a google search takes me to this which talks about vedic poetic meter http://en.wikipedia.org/wiki/Vedic_meter

Does anyone know what the smallest chapter (shabad/tuk) would be from gurbani perhaps guru granth sahib? http://www.sikhs.org/english/eg_index.htm Someone on a previous thread said Ek Onkar - which I don't think we could easily translate to mean chapter usually when dealing with gurbani we subdivde shabads in pauris, how about other measurements such as saloks and smaller units in a pauri such as stanzas or are pauris stanzas. It seems the style, theme and tone of gurbani is similar to sufi poetry but unique in terms of linguistics of being the measure of gurmukhi punjabi. We see similarities in Sidhi Poetry: Sindhi poetry contains two main original forms of verse, such as bait and Waei. Bait slightly resembles withform Dohas and Sorthas, moreover also influenced by Persian forms like Ghazal, Mathnavi, Rubai, and Kaafi. Some more to beits: A Beit (also spelled bait, Arabic, literally "a house") is a metrical unit of Arabic, Iranian, Urdu and Sindhi poetry. It corresponds to a line, though sometimes improperly renderered as "couplet" since eachbeit is divided into two hemistichs of equal length, each containing two, three or four feet, or from 16 to 32 sylables.[1] William Alexander Clouston concluded that this fundamental part of Arabic prosody originated with the Bedouins or Arabs of the desert, as, in the nomenclature of the different parts of the line, one foot is called "a tent-pole", another "tent-peg" and the two hemistichs of the verse are called after the folds or leaves of the double-door of the tent or "house". Rubāʿī (Persian: رباعی‎ rubāʿī, "quatrain")[1] is a poetry style. It is used to describe a Persian quatrain, or its derivative form in English and other languages. The plural form of the word, rubāʿiyāt (رباعیات), often anglicised rubaiyat, is used to describe a collection of such quatrains.[2] In other words Rubai is a form of 4 lines poetry and to the extent that Rubaiyat is often used as a short name for this particular collection of 4 lines poetry.[3] There are a number of possible rhyme schemes to the rubaiyat form, e.g. AABA, AAAA.[4] In Persian verse, the ruba'i is usually written as a four-line (or two-couplet) poem, with rhymes at the middle and end of each line.[5][6][7] Doha is a lyrical verse-format which was extensively used by Indian poets and bards of North India probably since the beginning of the 6th century AD. Dohas of Kabir, Tulsidas,Raskhan, Rahim and the dohas of Nanak called Sakhis are famous. Satasai of Hindi poet, Bihārī, contains many dohas. Dohas are written even now. http://en.wikipedia.org/wiki/Doha_(Indian_literature) Doha is a very old "verse-format" of Indian poetry. It is an independent verse, a couplet, the meaning of which is complete in itself.[1] As regards its origin, Hermann Jacobi had suggested that the origin of doha can be traced to the Greek Hexametre, that it is an amalgam of two hexametres in one line. This format had found favour with the Abhiras or Ahirswho had greatly encouraged its use, the Abhiras belonged to Gandhara region now in Pakistan. Jacobi's theory rests on the premise that the Indians possessed a translation ofHomer's works as asserted by Dio of Alexandria.[2] Therefore, for a very long time the Doha verse-format was popularly used in Gujarati, Rajasthani (Duha), Maithili, Marathi andHindi folk and modern literature of North India and in Sindhi (Doho) literature of Pakistan. The word Doha is supposed to have derived from the Sanskrit words dogdhaka, dvipadi,dvipathaka or dodhaka that are all Sanskrit couplet forms; it is also known as duhaviya in Apabhraṃśa to which the earliest reference is in Vikramorvashiyam [3] of Kalidasa. Dohas have also been found written and cited in a stray manner in older languages such as Prakrit and Pali. They are quotations of worldly wisdom. In Duhasuktavali it is said that doha should be quoted where talented persons have gathered. Doha (Apabhraṃśa) is a particular kind of Apabhraṃśa metre of popular origin that was cultivated by many Apabhraṃśa saints – poets and bards owing to its lyrical qualities, and who gave birth to the Doha – sahitya i.e. Doha-literature. Dohas in Sant literature are known as Sakhis.A doha has two lines, each having 13+11 morae (6+4+3) + (6+4+1) and with its last words ending in a rhyme; it is one of the shortest quantitative metres of Hindi literature. This format has been employed freely since 6th century AD and are seen quoted by Svayambhudeva (circa 800 AD) in his Paumachariu andHarivamshapurana and by Hemchandra (1088-1172) of Patan (Gujarat) in his Siddhahema shabdanushashna, a work on grammar of Sanskrit, Prakrit and Apabhraṃśa. The great saint-poetGorakhnath (809-849) for his Gorakh-bani and the great poet Pushpadanta (959-972) of Manyakheta for his epics Mahapurana, Nayakumara-chariu, Adipurana, Jaisahara-chariu and Uttarapuranachose this particular format. Compositions There was a tradition of composing stray verses in Doha metre, more popular in North India it was popularised through contributions made by the Jainas, the Brahmins and the Muslims as is seen inepic, rasa and didactic type of literature. Topics in this literature include eroticism, valour, quietude, morality, common life, eventful scenes, of nature, sayings and proverbs. Some main literary works of the period from the 8th to 13th centuries are Sarasvatikanthabharana and Shringaraprakasha of Bhoja, Kavyalankara of Rudrta, Prakritavyakrana of Hemchandra, Prakritapaingalam andNeminathachariu of Haribhadra, Kumarapalapratibodha of Somaprabha, Prabandhachintamani of Merutanga, Sandeshrasaka of Abdul Rahman. Religious doha-literature was composed by Buddhists, Jainas and Shaivas which was both, spiritual and moralist. The spiritual doha-literature is devoid of artificial style and is mystico-religious in which symbols are employed and importance of teacher-preacher is emphasised; its authors were saints first and poets afterwards. Its poetic value though not high was sincere in feelings and emotions.Natha, Santa, Sahajiya and Vaishnava schools were then very popular. Page 16 onwards talks about other punjabi poetry forms and styles in existence http://www.apnaorg.com/books/english/punjabi-sufi-poets/punjabi-sufi-poets.pdf "Dohra is another form of Sufi verse. It is not the Hindi doha but resembles closely the chand. It has four tukks, all rhyming in the same manner. This was the favorite verse form of Hashim. There is another form of verse common to all Panjabi religious poetry, called -VARr-. Originally -VARr- meant a dirge (-VARr-) for the brave slain in battle. But then it began to be employed in songs composed in praise of the Almighty God or some great religious personage. 14 It is composed of various stanzas called pauris, literally ‘steps’, which are sung by minstrels at religious shrines." page 18