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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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Allah And Parbrahm Are One And The Same
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<blockquote data-quote="spnadmin" data-source="post: 87584" data-attributes="member: 35"><p><span style="color: SandyBrown"><strong>Nam Jap ji</strong></span></p><p><span style="color: Green"></span></p><p><span style="color: Green">Given my earlier reluctance to accept immanence/transcendence as good substitutes for the nirgun/sargun nature of Akaal Purakh(u), please forgive my criticism of this article. NOT OF YOU. There is a lot here. Maybe I will tackle it a little bit at a time. Maybe not. But let me react to the last paragraph, and possible work my way backwards, time permitting.</span> <span style="color: Green">I have a number of questions about this paragraph in particular. I think it displays some fundamental contradictions.</span></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. </span></p><p><span style="font-size: 9px"><span style="font-family: 'Arial'"><span style="font-size: 10px"><span style="color: Green">This sentence implies that a journey taken connects two states that are basically so distinct from one another that a journey is required to get from one place to the other. The idea of connection is not an essential part of this passage, but rather the idea of separation is. And the separation is not resolved. Once the soul makes the journey to and reaches the true home of the father, the first state is left behind. </span></span></span></span></p><p><span style="font-size: 9px"><span style="font-family: 'Arial'"><span style="font-size: 10px"><span style="color: Green"></span></span></span></span></p><p><span style="font-size: 9px"><span style="font-family: 'Arial'"><span style="font-size: 10px"><span style="color: Green">In Sikhism -- maybe I am mistaken -- the soul does not make a journey from a to b. The separation is not real but perceived. The mind subdued finds something that it never lost to begin with. This realization of an "ineffable and resplendent light" the jyote does not involve a journey, but rather a realization of connected-ness. </span></span></span></span></p><p><span style="font-size: 9px">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. <span style="font-family: 'Arial'"><span style="font-size: 10px"></span></span></span></p><p><span style="font-size: 9px"><span style="font-family: 'Arial'"><span style="font-size: 10px"><span style="color: Green">This sentence suggests that Jesus (I cannot speak intelligently about Buddha because my knowledge is lacking) rises above a bodily state into a different state. The statement seems clear to me -- that a transformation of state occured with Christ. And we know that this notion is supported in the New Testament in the stories of the resurrection and later the transfiguration of Jesus of Nazareth. The ressurection story is intended to be understood as saying that Jesus left his physical form and entered into an apparent yet non physical form after his "death." The transfiguration story is understood to mean that Jesus manifested his subtle body as his physical body after his death to his apostles. And the ascension story in turn depicts the subtle (or apparent physical) body of Jesus finally moving to his ultimate spiritual state, joining his father in heaven. Sikhism offers the possibility of finding this ultimate spiritual state without the need for either death or changing from one body to another.</span></span></span></span></p><p><span style="font-size: 9px">The Muslims call it <em>Muqam-i-Haq,</em> and the Christians, New Jerusalem. </span></p><p><span style="font-size: 9px"><span style="font-family: 'Arial'"><span style="font-size: 10px"><span style="color: Green">Either can refer to a renewed state of spiritual understanding or to Heaven. But both refer to a state of salvation. But nirvana pad and New Jerusalem are not theologically equivalents. Muqam i Haq might be an equivalent theologically for nirvana pad, but only in some paths of Islam. Not in every one. (And it is important to remember that orthodox Islam is distrustful of mystical practices and interpretations of the Quran.)</span></span></span></span></p><p><span style="font-size: 9px">Thereafter, Christ used to say: "Behold the Lord." <strong>And <a href="http://www.sikhism.us/sikh-gurus/18850-guru-nanak-dev-ji.html" target="_blank">Guru Nanak</a> would exclaim: "The Lord of Nanak is visible everywhere."</strong></span></p><p><span style="font-size: 9px"><span style="font-family: 'Arial'"><span style="font-size: 10px"><span style="color: Green">The article seems to see some kind of equivalence between the insight of Guru Nanak and insight of Jesus who says "Behold the Lord." Jesus who is described as resurrecting, transfiguring, ascending, and making a journey to a different realm.) However, I understand Guru Nanak to be describing something entirely different. New Jerusalem is Yes a spiritual state, but changing form or making journeys from one state of being to another are not implicit in the teaching of Guru Nanak. Think about it. In His sargun state He is everywhere. And in our spiritual journey we are not changing form or traveling to another realm nor do we have to in order to "join the Father in Heaven." We may change gunas and evolve to a spiritual state of turiya, but that doesn not require transformations from one body to another. The passage is replete with dualistic ideas that Guru Nanak never accepted. Even the idea that one "joins the Father in Heaven" suggests dualism and separation, again the I/Thou construction of God that is not consistent with Sikhism.</span></span></span></span></p><p> <span style="font-size: 9px"><span style="font-family: 'Arial'"><span style="font-size: 10px"><span style="color: Green"></span></span></span></span></p><p><span style="font-size: 9px"><span style="font-family: 'Arial'"><span style="font-size: 10px"><span style="color: Green">And in truth -- in Christian and Jewish traditions, Jaweh is eternally unknowable. And as such, Jaweh does not take on a sargun form -- but rather must manifest in another sate through prophets, or in the case of Jesus, as the Son of God, in order to contact His Creation, which is always separate from him. This is very different from the idea of nirguna in which the Akaal is undecipherable but is not separated from His Creation in His nirgun state, and who is known by His Creation in His sargun state. Bad wording on my part.</span></span></span></span></p><p><span style="font-size: 9px">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><span style="color: Green"></span></p><p><span style="color: Green">This concluding sentence mystifies me. Not that Swami's words are confusing -- I have a pretty good idea of what he means. What is mystifying is how this particular sentence was chosen to be the last sentence in a paragraph that mixes apples and oranges. </span></p><p></p><p><span style="color: Green">There is a body of writing "out there" that seems to me written by individuals who are passionately dedicated to the cause of crunching spiritual ideas that are unique to various religious traditions because nothing short of "sameness" of traditions will satisfy them. They dabble in religion. They find phrases that sound as if they mean the same thing and mash them all together. They abandon "discernment" and when they do that they mis-educate the public. </span></p><p><span style="color: Green"></span></p><p><span style="color: Green">Please forgive me if anyone is offended; however I would rather celebrate what is unique and diverse and captures the character of each religion, including Sikhism, rather than be drowned in a swamp of muddy thinking.</span></p></blockquote><p></p>
[QUOTE="spnadmin, post: 87584, member: 35"] [COLOR=SandyBrown][B]Nam Jap ji[/B][/COLOR] [COLOR=Green] Given my earlier reluctance to accept immanence/transcendence as good substitutes for the nirgun/sargun nature of Akaal Purakh(u), please forgive my criticism of this article. NOT OF YOU. There is a lot here. Maybe I will tackle it a little bit at a time. Maybe not. But let me react to the last paragraph, and possible work my way backwards, time permitting.[/COLOR] [COLOR=Green]I have a number of questions about this paragraph in particular. I think it displays some fundamental contradictions.[/COLOR] [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. [FONT=Arial][SIZE=2][COLOR=Green]This sentence implies that a journey taken connects two states that are basically so distinct from one another that a journey is required to get from one place to the other. The idea of connection is not an essential part of this passage, but rather the idea of separation is. And the separation is not resolved. Once the soul makes the journey to and reaches the true home of the father, the first state is left behind. In Sikhism -- maybe I am mistaken -- the soul does not make a journey from a to b. The separation is not real but perceived. The mind subdued finds something that it never lost to begin with. This realization of an "ineffable and resplendent light" the jyote does not involve a journey, but rather a realization of connected-ness. [/COLOR][/SIZE][/FONT] 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. [FONT=Arial][SIZE=2] [COLOR=Green]This sentence suggests that Jesus (I cannot speak intelligently about Buddha because my knowledge is lacking) rises above a bodily state into a different state. The statement seems clear to me -- that a transformation of state occured with Christ. And we know that this notion is supported in the New Testament in the stories of the resurrection and later the transfiguration of Jesus of Nazareth. The ressurection story is intended to be understood as saying that Jesus left his physical form and entered into an apparent yet non physical form after his "death." The transfiguration story is understood to mean that Jesus manifested his subtle body as his physical body after his death to his apostles. And the ascension story in turn depicts the subtle (or apparent physical) body of Jesus finally moving to his ultimate spiritual state, joining his father in heaven. Sikhism offers the possibility of finding this ultimate spiritual state without the need for either death or changing from one body to another.[/COLOR][/SIZE][/FONT] The Muslims call it [I]Muqam-i-Haq,[/I] and the Christians, New Jerusalem. [FONT=Arial][SIZE=2][COLOR=Green]Either can refer to a renewed state of spiritual understanding or to Heaven. But both refer to a state of salvation. But nirvana pad and New Jerusalem are not theologically equivalents. Muqam i Haq might be an equivalent theologically for nirvana pad, but only in some paths of Islam. Not in every one. (And it is important to remember that orthodox Islam is distrustful of mystical practices and interpretations of the Quran.)[/COLOR][/SIZE][/FONT] Thereafter, Christ used to say: "Behold the Lord." [B]And [URL="http://www.sikhism.us/sikh-gurus/18850-guru-nanak-dev-ji.html"]Guru Nanak[/URL] would exclaim: "The Lord of Nanak is visible everywhere."[/B] [FONT=Arial][SIZE=2][COLOR=Green]The article seems to see some kind of equivalence between the insight of Guru Nanak and insight of Jesus who says "Behold the Lord." Jesus who is described as resurrecting, transfiguring, ascending, and making a journey to a different realm.) However, I understand Guru Nanak to be describing something entirely different. New Jerusalem is Yes a spiritual state, but changing form or making journeys from one state of being to another are not implicit in the teaching of Guru Nanak. Think about it. In His sargun state He is everywhere. And in our spiritual journey we are not changing form or traveling to another realm nor do we have to in order to "join the Father in Heaven." We may change gunas and evolve to a spiritual state of turiya, but that doesn not require transformations from one body to another. The passage is replete with dualistic ideas that Guru Nanak never accepted. Even the idea that one "joins the Father in Heaven" suggests dualism and separation, again the I/Thou construction of God that is not consistent with Sikhism. And in truth -- in Christian and Jewish traditions, Jaweh is eternally unknowable. And as such, Jaweh does not take on a sargun form -- but rather must manifest in another sate through prophets, or in the case of Jesus, as the Son of God, in order to contact His Creation, which is always separate from him. This is very different from the idea of nirguna in which the Akaal is undecipherable but is not separated from His Creation in His nirgun state, and who is known by His Creation in His sargun state. Bad wording on my part.[/COLOR][/SIZE][/FONT] 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."[/SIZE][COLOR=Green] This concluding sentence mystifies me. Not that Swami's words are confusing -- I have a pretty good idea of what he means. What is mystifying is how this particular sentence was chosen to be the last sentence in a paragraph that mixes apples and oranges. [/COLOR] [COLOR=Green]There is a body of writing "out there" that seems to me written by individuals who are passionately dedicated to the cause of crunching spiritual ideas that are unique to various religious traditions because nothing short of "sameness" of traditions will satisfy them. They dabble in religion. They find phrases that sound as if they mean the same thing and mash them all together. They abandon "discernment" and when they do that they mis-educate the public. Please forgive me if anyone is offended; however I would rather celebrate what is unique and diverse and captures the character of each religion, including Sikhism, rather than be drowned in a swamp of muddy thinking.[/COLOR] [/QUOTE]
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