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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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Sikh Sikhi Sikhism
Do You Believe Guru Nanak Dev Ji Became MUKT/”got Salvation”?
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<blockquote data-quote="Archived_member15" data-source="post: 175958" data-attributes="member: 17438"><p><strong>Re: I believe in the "Pantheistic Paradox", Identity in difference....</strong></p><p></p><p></p><p> </p><p>Excellent insight brother Bhagat ji. You do know that this is practically <em>verbatim </em>the same as the Catholic mystics? I am very much intrigued that you appear to have reached the same conclusions as them, and even have employed the exact same imagery of the little caterpillar dying to become a butterfly. </p><p> </p><p>I have chosen two female mystics who said the exact same as you: Blessed Anne of St. Bartholomew and Saint Teresa of Avila: </p><p> </p><p></p><p> </p><p> </p><p>And Saint Teresa. <span style="color: black">This extract is from <em>The Interior Castle</em>. In this work Teresa describes the journey of the Christian who is seeking union with the Beloved. In making that journey the Christian has to pass through seven mansions before reaching the centre of the castle where the Beloved lives. One of the images Teresa used to manifest this union is that of a silk worm (caterpillar). Just as the worm has to die to become a beautiful butterfly, so the self has to die in order to become God:</span></p><p> </p><p></p><p> </p><p> </p><p>You might also wish to reflect on these words of Johannes Tauler concering dying to self: </p><p> </p><p> </p><p></p><p> </p><p> </p><p>And finally Angelus Silesius - who has been quoted a heck of a lot by me in this thread already: </p><p> </p><p> </p><p></p><p> </p><p> </p><p>Angelus Silesius in fact taught that death does not actually exist. According to him it is an illusion, since nothing really "dies", things simply change into something different ie our bodies disentegrate upon death and return to the earth; a cloud disperses to become rain and so on. The death of the soul is the supreme example of this, we die to self not to cease to be but rather to transform into a new and higher form of life, this time the highest of all: the Unititative Life in God which we live in the here and now, from moment to moment, becoming a seeker of God in all things and then after our death beyond all time and place in God Himself. </p><p> </p><p>I should add that to "die to self", is to be released from the egoic self, the "me" and its selfish cravings, so that we can literally be "reborn" as a new person in the here and now, and effect change in the lives of others for the common good. Hence why Angelus Silesius said: </p><p> </p><p> </p><p></p><p> </p><p> </p><p>It is to completely lose all self-will and to melt into the Will of God and experience union with Him. </p><p> </p><p>We die to self to rise again as a new, better person. We die to self daily, whenever we relinquish a selfish attachment. It is a life-long process, although we may recall a moment or one day have a moment when we feel like we have been wholly "reborn" as a new person and died to self completely, to become one in all ways with God. Such is an enlightened state of mind, one of pure clarity and seeing. This is the stage of absorption into the Divine Unity, becoming God by grace as he is by nature, spoken of by the mystics, as much as is attainable in this human lifespan. I would say that I am currently far from the later, although I try to die every die to one selfish desire and then the next, and am reborn every day. Or at least, that is my heart's hope and desire. Through God's Grace I am sustained. </p><p> </p><p>That is the Catholic understanding of reincarnation. It happens in this one single human lifespan, which is the only one we will ever have. We must be reborn in the <em>now</em>. We must aim to die every day to all that is not God, to every ounce of self-will. It is a constant, life-long struggle. Yet there is a "peace which passeth all understanding", when we can die utterly to self and self-will, to be reborn in God as a new being in this life. For me that is enlightenment. </p><p> </p><p>It is interesting how mystical experience, even to the point of metaphors employed to explain it, crosses religious frontiers. </p><p> </p><p>Is the image of the caterpillar becoming a butterfly used in the Guru Granth Sahib ji? Its very prevalent amongst Catholic mystics of the Spanish school.</p></blockquote><p></p>
[QUOTE="Archived_member15, post: 175958, member: 17438"] [b]Re: I believe in the "Pantheistic Paradox", Identity in difference....[/b] Excellent insight brother Bhagat ji. You do know that this is practically [I]verbatim [/I]the same as the Catholic mystics? I am very much intrigued that you appear to have reached the same conclusions as them, and even have employed the exact same imagery of the little caterpillar dying to become a butterfly. I have chosen two female mystics who said the exact same as you: Blessed Anne of St. Bartholomew and Saint Teresa of Avila: And Saint Teresa. [COLOR=black]This extract is from [I]The Interior Castle[/I]. In this work Teresa describes the journey of the Christian who is seeking union with the Beloved. In making that journey the Christian has to pass through seven mansions before reaching the centre of the castle where the Beloved lives. One of the images Teresa used to manifest this union is that of a silk worm (caterpillar). Just as the worm has to die to become a beautiful butterfly, so the self has to die in order to become God:[/COLOR] You might also wish to reflect on these words of Johannes Tauler concering dying to self: And finally Angelus Silesius - who has been quoted a heck of a lot by me in this thread already: Angelus Silesius in fact taught that death does not actually exist. According to him it is an illusion, since nothing really "dies", things simply change into something different ie our bodies disentegrate upon death and return to the earth; a cloud disperses to become rain and so on. The death of the soul is the supreme example of this, we die to self not to cease to be but rather to transform into a new and higher form of life, this time the highest of all: the Unititative Life in God which we live in the here and now, from moment to moment, becoming a seeker of God in all things and then after our death beyond all time and place in God Himself. I should add that to "die to self", is to be released from the egoic self, the "me" and its selfish cravings, so that we can literally be "reborn" as a new person in the here and now, and effect change in the lives of others for the common good. Hence why Angelus Silesius said: It is to completely lose all self-will and to melt into the Will of God and experience union with Him. We die to self to rise again as a new, better person. We die to self daily, whenever we relinquish a selfish attachment. It is a life-long process, although we may recall a moment or one day have a moment when we feel like we have been wholly "reborn" as a new person and died to self completely, to become one in all ways with God. Such is an enlightened state of mind, one of pure clarity and seeing. This is the stage of absorption into the Divine Unity, becoming God by grace as he is by nature, spoken of by the mystics, as much as is attainable in this human lifespan. I would say that I am currently far from the later, although I try to die every die to one selfish desire and then the next, and am reborn every day. Or at least, that is my heart's hope and desire. Through God's Grace I am sustained. That is the Catholic understanding of reincarnation. It happens in this one single human lifespan, which is the only one we will ever have. We must be reborn in the [I]now[/I]. We must aim to die every day to all that is not God, to every ounce of self-will. It is a constant, life-long struggle. Yet there is a "peace which passeth all understanding", when we can die utterly to self and self-will, to be reborn in God as a new being in this life. For me that is enlightenment. It is interesting how mystical experience, even to the point of metaphors employed to explain it, crosses religious frontiers. Is the image of the caterpillar becoming a butterfly used in the Guru Granth Sahib ji? Its very prevalent amongst Catholic mystics of the Spanish school. [/QUOTE]
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Do You Believe Guru Nanak Dev Ji Became MUKT/”got Salvation”?
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