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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
A Conscious Creator In Sikhi And Other Faith Traditions?
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<blockquote data-quote="spnadmin" data-source="post: 182920" data-attributes="member: 35"><p>I will do my best.</p><p></p><p><em>conscious |ˈkän ch əs|</em></p><p><em></em></p><p><em>adjective</em></p><p><em>aware of and responding to one's surroundings; awake.</em></p><p><em>• having knowledge of something; aware : we are conscious of the extent of the problem.</em></p><p><em>• ( conscious of) painfully aware of; sensitive to : he was very conscious of his appearance.</em></p><p><em>• concerned with or worried about a particular matter : they were growing increasingly security-conscious.</em></p><p><em>• (of an action or feeling) deliberate and intentional : a conscious effort to walk properly.</em></p><p><em>• (of the mind or a thought) directly perceptible to and under the control of the person concerned.</em></p><p><em></em></p><p><em>DERIVATIVES</em></p><p><em>consciously adverb</em></p><p><em></em></p><p><em>ORIGIN late 16th cent. (in the sense [being aware of wrongdoing] ): from Latin conscius ‘knowing with others or in oneself’ (from conscire ‘be privy to’ ) + -ous .</em></p><p></p><p></p><p>In all these various meanings and in the origin of the word we are looking at human qualities of awake, aware, sensitive, concerned, worried, deliberate, intentional. These meanings all arise from brain, sensation and perception. Munn works in duality. As such the opposing human qualities of not-awake, unaware, insensitive, unconcerned, unworried, not-deliberate, and unintentional are implied. Brain, sensation and perception turned on or turned off. </p><p></p><p>How then does any of this apply to the nature of the sat? To think of the sat as continually awake, aware, sensitive, concerned, worried, deliberate and intentional is not that different from using our fingers to make shadow figures of horses and pigs on a movie screen. When we do that we are projecting human characteristics onto the sat - the sat which cannot be described in human terms. </p><p></p><p>When Sri Guru Granth Sahib Ji describes the sat as "awake," it is an example of how in poetry "personification" is used to make an emotional connection with something that is not human. Taking words like "awake" literally is your choice; it is not a requirement. What about someone who says, "awake" is personification, and does not take it literally? That person has not rejected Sri Guru Granth Sahib Ji. That person believes that Sri Guru Granth Sahib Ji is poetry.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 182920, member: 35"] I will do my best. [I]conscious |ˈkän ch əs| adjective aware of and responding to one's surroundings; awake. • having knowledge of something; aware : we are conscious of the extent of the problem. • ( conscious of) painfully aware of; sensitive to : he was very conscious of his appearance. • concerned with or worried about a particular matter : they were growing increasingly security-conscious. • (of an action or feeling) deliberate and intentional : a conscious effort to walk properly. • (of the mind or a thought) directly perceptible to and under the control of the person concerned. DERIVATIVES consciously adverb ORIGIN late 16th cent. (in the sense [being aware of wrongdoing] ): from Latin conscius ‘knowing with others or in oneself’ (from conscire ‘be privy to’ ) + -ous .[/I] In all these various meanings and in the origin of the word we are looking at human qualities of awake, aware, sensitive, concerned, worried, deliberate, intentional. These meanings all arise from brain, sensation and perception. Munn works in duality. As such the opposing human qualities of not-awake, unaware, insensitive, unconcerned, unworried, not-deliberate, and unintentional are implied. Brain, sensation and perception turned on or turned off. How then does any of this apply to the nature of the sat? To think of the sat as continually awake, aware, sensitive, concerned, worried, deliberate and intentional is not that different from using our fingers to make shadow figures of horses and pigs on a movie screen. When we do that we are projecting human characteristics onto the sat - the sat which cannot be described in human terms. When Sri Guru Granth Sahib Ji describes the sat as "awake," it is an example of how in poetry "personification" is used to make an emotional connection with something that is not human. Taking words like "awake" literally is your choice; it is not a requirement. What about someone who says, "awake" is personification, and does not take it literally? That person has not rejected Sri Guru Granth Sahib Ji. That person believes that Sri Guru Granth Sahib Ji is poetry. [/QUOTE]
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