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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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Discussions
Interfaith Dialogues
Allah And Parbrahm Are One And The Same
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<blockquote data-quote="Astroboy" data-source="post: 87571" data-attributes="member: 4990"><p><span style="font-size: 9px">All outer coverings are provided by Nature for lodging therein something precious, something of intrinsic value. </span><span style="font-size: 9px">We have at present no idea whatsoever of the higher values of life, and we have not yet been able to separate the grain from the chaff. Ignorant as we are, we act like fools, dazzled by the surface glamour, and are deluded by shapes and forms, colour-designs that meet our gaze, little knowing that we are like bloated bubbles which shine for a while and in the twinkling of an eye vanish like airy nothings into thin air.</span><span style="font-size: 9px">"What is that wisdom or knowledge, by knowing which all else becomes known?" And in the same breath replied: "<em>Self-knowledge </em>or <em>Atmavidya.</em>" Know thyself, or <em>Gnothi Seauton,</em> or <em>Nosce Teipsum,</em> has always been advocated by the ancient Greeks and Latins as the highest type of knowledge. It is also termed <em>Paravidya,</em> or the knowledge of the Beyond - something that lies beyond the grasp of gross senses and. the intellect and is the inner science of the soul.</span><span style="font-size: 9px"> In a state of wakeful consciousness, the seat of both the mind and spirit is located behind the center of the two eyebrows. In the dream state of semi-consciousness, this seat is transferred to the place of the thyroid gland in the throat, and in the state of deep slumber, or <em>sushupti </em>(unconscious state), it goes still further down to the navel. Since the Path of the Saints (the science of the spirit) deals with a state of Super Consciousness, the real search begins from the third eye or <em>Nukta-i-Sweda </em>or <em>Divya Chakshu </em>and goes upwards (and not downwards) from stage to stage, until <em>Sach Khand </em>or <em>Muqam-i-Haq,</em> the True Home of our Father, is reached. </span><span style="font-size: 9px">This body is the temple of God. The Kingdom of God is within us. The whole of the macrocosm is said to be locked up in the microcosm. The true knowledge of the former can only be had with the knowledge of the latter. <em>"A tap inside,"</em> is the wonderful dictum of the American philosopher, Emerson. Both the macrocosm and microcosm have been divided into four planes: (i) <em>Pind,</em> or the physical body, (ii) <em>And </em>(mental or astral body), (iii) <em>Brahmand </em>(causal or seedbody) and (iv) <em>Sach Khand </em>(the Eternal abode of Truth or Soul). All the planes below Sach Khand are liable to destruction at the time of Dissolution or Grand Dissolution, as the case may be. The idyllic home of the saints and the Master-souls is located in Sach Khand and realisation of this plane is their ideal. From Sach Khand to Pind, the reflection of the six centers in each of the higher planes may be seen in the corresponding centers of the lower plane, just in the same way as reflection of the sun may be seen in the number of pitchers full of water, and again of the latter, in turn, on a wall nearby. The six ganglionic centers of the body are (i) <em>guda </em>(rectum), (ii) <em>indri </em>(procreative organ), (iii) <em>nabhi </em>(navel), (iv) <em>hirdey </em>(heart), (v) <em>kanth </em>(throat or thyroid), (vi) <em>aggya </em>(behind the eyes).</span></p><p></p><p><span style="font-size: 9px"> Saint Matthew, in the Gospel, referred to this state in the following words: <em>"The light of the body is the eye, if therefore thine eye be single, thy whole body shall be full of light." </em>- Matt. VI:22</span> </p><p></p><p><span style="font-size: 9px">Hazrat Moeen-ud-Din-Chisti, a Muslim saint of high order, stated: "<em>Open thy inner eye so that thou witnesseth the glory of God. Close thy ears and thy mouth and become just all Eye so as to behold His glory."</em></span> </p><p></p><p><span style="font-size: 9px"> As the spirit transcends the physical plane, it has to pass through various realms characterized by stars, the sun and the moon. There it is greeted by the luminous form of the Master, who takes charge of the spirit, with whom he proceeds by the Sound-current to reach the True Home of our Father. The path of the saints is neither a religion nor a creed. Whosoever, whether a Hindu or a Muslim or a Christian, reaches the abode of bliss or Truth, is termed a saint. Everywhere there are two types of Faqirs or orders of holy men of piety:</span> </p><p><span style="font-size: 9px"> (1) Those who belong to the lower order, or <em>Darja-i-sifli.</em> They remain attached to ganglionic centers of the Pind, or the physical body, as the yogis do.</span> </p><p><span style="font-size: 9px"> (2) Those of the higher order or <em>Darja-i-Ulvi.</em> Their <em>sadhan,</em> or spiritual discipline, begins with the <em>aggya chakar</em>, behind the eyes.</span> </p><p><span style="font-size: 9px"> Some of the Muslim Faqirs belonged to the higher order. Hazrat Ibrahim says that he came across the Great Star and continued on his onward journey. Guru Nanak also refers to this Inner Star, which the Master in His grace might show to the aspirants.</span><span style="font-size: 9px"> The wise men of the East also followed a Bright Star which led them to Bethlehem and brought them to Christ. Tulsi Sahib also speaks of the Brilliant Star that meets the spirit at the threshold of <em>Gaggan,</em> or entrance to the astral plane. Hazrat Mohammed tells us that he did <em>Shak-ul-Qamar </em>(struck the moon in twain), which is significant enough and figuratively connotes that a soul went beyond this realm of the moon. Everyone who makes a journey to the spiritual realms has, of course, to do this <em>Shak-ul-Qamar </em>by passing through the moon.</span></p><p></p><p><span style="font-size: 9px">When ultimately the soul at its journey's end reaches the True Home of the Father and sees the splendour of Godhood in the ineffable resplendent light, one begins to see God in everything in the Universe. When Christ and Buddha rose above the body consciousness, they referred to the Way as leading to the Kingdom of God and the <em>Nirvana pad </em>respectively. The Muslims call it <em>Muqam-i-Haq,</em> and the Christians, New Jerusalem. Thereafter, Christ used to say: "Behold the Lord." And Guru Nanak would exclaim: "The Lord of Nanak is visible everywhere." The Sage of Dakshneshwar, Sri Rama Krishna Parmhans, when questioned by young Naren, as Swami Vivekananda was then known, whether he had seen God, replied: "Yes, my child, I have seen Him as clearly as I see you; nay, more than that."</span></p><p><span style="font-size: 9px"></span></p><p><span style="font-size: 9px"><a href="http://www.ruhanisatsangusa.org/swii/swii-X.htm" target="_blank">SPIRITUALITY: A Peep Inside</a></span></p><p><span style="font-size: 9px"></span></p></blockquote><p></p>
[QUOTE="Astroboy, post: 87571, member: 4990"] [SIZE=1]All outer coverings are provided by Nature for lodging therein something precious, something of intrinsic value. [/SIZE][SIZE=1]We have at present no idea whatsoever of the higher values of life, and we have not yet been able to separate the grain from the chaff. Ignorant as we are, we act like fools, dazzled by the surface glamour, and are deluded by shapes and forms, colour-designs that meet our gaze, little knowing that we are like bloated bubbles which shine for a while and in the twinkling of an eye vanish like airy nothings into thin air.[/SIZE][SIZE=1]"What is that wisdom or knowledge, by knowing which all else becomes known?" And in the same breath replied: "[I]Self-knowledge [/I]or [I]Atmavidya.[/I]" Know thyself, or [I]Gnothi Seauton,[/I] or [I]Nosce Teipsum,[/I] has always been advocated by the ancient Greeks and Latins as the highest type of knowledge. It is also termed [I]Paravidya,[/I] or the knowledge of the Beyond - something that lies beyond the grasp of gross senses and. the intellect and is the inner science of the soul.[/SIZE][SIZE=1] In a state of wakeful consciousness, the seat of both the mind and spirit is located behind the center of the two eyebrows. In the dream state of semi-consciousness, this seat is transferred to the place of the thyroid gland in the throat, and in the state of deep slumber, or [I]sushupti [/I](unconscious state), it goes still further down to the navel. Since the Path of the Saints (the science of the spirit) deals with a state of Super Consciousness, the real search begins from the third eye or [I]Nukta-i-Sweda [/I]or [I]Divya Chakshu [/I]and goes upwards (and not downwards) from stage to stage, until [I]Sach Khand [/I]or [I]Muqam-i-Haq,[/I] the True Home of our Father, is reached. [/SIZE][SIZE=1]This body is the temple of God. The Kingdom of God is within us. The whole of the macrocosm is said to be locked up in the microcosm. The true knowledge of the former can only be had with the knowledge of the latter. [I]"A tap inside,"[/I] is the wonderful dictum of the American philosopher, Emerson. Both the macrocosm and microcosm have been divided into four planes: (i) [I]Pind,[/I] or the physical body, (ii) [I]And [/I](mental or astral body), (iii) [I]Brahmand [/I](causal or seedbody) and (iv) [I]Sach Khand [/I](the Eternal abode of Truth or Soul). All the planes below Sach Khand are liable to destruction at the time of Dissolution or Grand Dissolution, as the case may be. The idyllic home of the saints and the Master-souls is located in Sach Khand and realisation of this plane is their ideal. From Sach Khand to Pind, the reflection of the six centers in each of the higher planes may be seen in the corresponding centers of the lower plane, just in the same way as reflection of the sun may be seen in the number of pitchers full of water, and again of the latter, in turn, on a wall nearby. The six ganglionic centers of the body are (i) [I]guda [/I](rectum), (ii) [I]indri [/I](procreative organ), (iii) [I]nabhi [/I](navel), (iv) [I]hirdey [/I](heart), (v) [I]kanth [/I](throat or thyroid), (vi) [I]aggya [/I](behind the eyes).[/SIZE] [SIZE=1] Saint Matthew, in the Gospel, referred to this state in the following words: [I]"The light of the body is the eye, if therefore thine eye be single, thy whole body shall be full of light." [/I]- Matt. VI:22[/SIZE] [SIZE=1]Hazrat Moeen-ud-Din-Chisti, a Muslim saint of high order, stated: "[I]Open thy inner eye so that thou witnesseth the glory of God. Close thy ears and thy mouth and become just all Eye so as to behold His glory."[/I][/SIZE] [SIZE=1] As the spirit transcends the physical plane, it has to pass through various realms characterized by stars, the sun and the moon. There it is greeted by the luminous form of the Master, who takes charge of the spirit, with whom he proceeds by the Sound-current to reach the True Home of our Father. The path of the saints is neither a religion nor a creed. Whosoever, whether a Hindu or a Muslim or a Christian, reaches the abode of bliss or Truth, is termed a saint. Everywhere there are two types of Faqirs or orders of holy men of piety:[/SIZE] [SIZE=1] (1) Those who belong to the lower order, or [I]Darja-i-sifli.[/I] They remain attached to ganglionic centers of the Pind, or the physical body, as the yogis do.[/SIZE] [SIZE=1] (2) Those of the higher order or [I]Darja-i-Ulvi.[/I] Their [I]sadhan,[/I] or spiritual discipline, begins with the [I]aggya chakar[/I], behind the eyes.[/SIZE] [SIZE=1] Some of the Muslim Faqirs belonged to the higher order. Hazrat Ibrahim says that he came across the Great Star and continued on his onward journey. Guru Nanak also refers to this Inner Star, which the Master in His grace might show to the aspirants.[/SIZE][SIZE=1] The wise men of the East also followed a Bright Star which led them to Bethlehem and brought them to Christ. Tulsi Sahib also speaks of the Brilliant Star that meets the spirit at the threshold of [I]Gaggan,[/I] or entrance to the astral plane. Hazrat Mohammed tells us that he did [I]Shak-ul-Qamar [/I](struck the moon in twain), which is significant enough and figuratively connotes that a soul went beyond this realm of the moon. Everyone who makes a journey to the spiritual realms has, of course, to do this [I]Shak-ul-Qamar [/I]by passing through the moon.[/SIZE] [SIZE=1]When ultimately the soul at its journey's end reaches the True Home of the Father and sees the splendour of Godhood in the ineffable resplendent light, one begins to see God in everything in the Universe. When Christ and Buddha rose above the body consciousness, they referred to the Way as leading to the Kingdom of God and the [I]Nirvana pad [/I]respectively. The Muslims call it [I]Muqam-i-Haq,[/I] and the Christians, New Jerusalem. Thereafter, Christ used to say: "Behold the Lord." And Guru Nanak would exclaim: "The Lord of Nanak is visible everywhere." The Sage of Dakshneshwar, Sri Rama Krishna Parmhans, when questioned by young Naren, as Swami Vivekananda was then known, whether he had seen God, replied: "Yes, my child, I have seen Him as clearly as I see you; nay, more than that." [url=http://www.ruhanisatsangusa.org/swii/swii-X.htm]SPIRITUALITY: A Peep Inside[/url] [/SIZE] [/QUOTE]
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Allah And Parbrahm Are One And The Same
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