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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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Does the Darbar Sahib, Amritsar Architecture reflect the Sikhi of Guru Nanak?
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<blockquote data-quote="Loveisthereason" data-source="post: 219524" data-attributes="member: 22190"><p>So the original response has been edited as I have a different response in my inbox.</p><p></p><p>If you cared about gurbani and the SGGS as you have suggested you would have responded to the original quote from gurbani which relates to the topic "ramdas sarovar naate..." we can't move forward from that it’s still incumbent upon you to counterargue this, I didn't forget.</p><p></p><p>Uniqueness in terms of spirituality will always be subjective, in this regard you can also expect to get the same condition from one who's ailments were cured by the sarovar.</p><p></p><p>Please learn the difference between facts and belief, you choose to believe that a cripple doesn't start to walk after he takes a dip in the sarovar for him it's a fact, you choose to believe that blindness was not cured by the same for the blind person it's a fact as they can see.</p><p></p><p>I don't use the gurbani framework when discussing these topics, a common frame of reference is a line of enquiry and a method of choice, I prefer to look at everything.</p><p></p><p>Your quote from Jap Ji, does not provide any answers to the uniqueness question either simply because gurbani is not used to further a cause for separation, it is the effect that gurbani has on the individual, the partaking of a sovereign divine repository which is the uniqueness of gurbani itself. No other word has this effect on an individual this is a personal fact not an objective one. It becomes an objective fact when it changes the fruitful activities of the seeker. An enlightened being begins to mould reality in accordance with the inspiration they receive. That is how the gurbani effects the lives of Sikhs. Our approaches are at cross purposes.</p><p></p><p>Now I have been discussing this for a while now and there are several possibilities as to why this discussion is one sided. I say one-sided as I seem to be answering questions straightforward but I don't feel like I am being heard nor countered effectively. So this is a list of the possible reasons why this is happening :</p><p></p><p>Firstly I am speaking with someone who does not understand what I am saying but knows how to persist, that is acting in bad faith.</p><p></p><p>Secondly the person is deliberately trying to guage answers from myself for their own hidden motives, perhaps so they can answer the same questions elsewhere or because they need to be able to reject all arguments as this may be their modus operandi.</p><p></p><p>They may be an agent provocateur who's first language may or may not be English but that this is their cover, they are part of a network of people for whom this is their occupation.</p><p></p><p>The person suffers from paranoia as they have been told that using gurbani to understand all things sikhism is the only solution and therefore feels targeted by someone who has not bought into this spurious lie.</p><p></p><p>This is what happens when you don't have a sanjhi nishani, we point fingers at one another because we don't accept diversity of thought.</p></blockquote><p></p>
[QUOTE="Loveisthereason, post: 219524, member: 22190"] So the original response has been edited as I have a different response in my inbox. If you cared about gurbani and the SGGS as you have suggested you would have responded to the original quote from gurbani which relates to the topic "ramdas sarovar naate..." we can't move forward from that it’s still incumbent upon you to counterargue this, I didn't forget. Uniqueness in terms of spirituality will always be subjective, in this regard you can also expect to get the same condition from one who's ailments were cured by the sarovar. Please learn the difference between facts and belief, you choose to believe that a cripple doesn't start to walk after he takes a dip in the sarovar for him it's a fact, you choose to believe that blindness was not cured by the same for the blind person it's a fact as they can see. I don't use the gurbani framework when discussing these topics, a common frame of reference is a line of enquiry and a method of choice, I prefer to look at everything. Your quote from Jap Ji, does not provide any answers to the uniqueness question either simply because gurbani is not used to further a cause for separation, it is the effect that gurbani has on the individual, the partaking of a sovereign divine repository which is the uniqueness of gurbani itself. No other word has this effect on an individual this is a personal fact not an objective one. It becomes an objective fact when it changes the fruitful activities of the seeker. An enlightened being begins to mould reality in accordance with the inspiration they receive. That is how the gurbani effects the lives of Sikhs. Our approaches are at cross purposes. Now I have been discussing this for a while now and there are several possibilities as to why this discussion is one sided. I say one-sided as I seem to be answering questions straightforward but I don't feel like I am being heard nor countered effectively. So this is a list of the possible reasons why this is happening : Firstly I am speaking with someone who does not understand what I am saying but knows how to persist, that is acting in bad faith. Secondly the person is deliberately trying to guage answers from myself for their own hidden motives, perhaps so they can answer the same questions elsewhere or because they need to be able to reject all arguments as this may be their modus operandi. They may be an agent provocateur who's first language may or may not be English but that this is their cover, they are part of a network of people for whom this is their occupation. The person suffers from paranoia as they have been told that using gurbani to understand all things sikhism is the only solution and therefore feels targeted by someone who has not bought into this spurious lie. This is what happens when you don't have a sanjhi nishani, we point fingers at one another because we don't accept diversity of thought. [/QUOTE]
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Does the Darbar Sahib, Amritsar Architecture reflect the Sikhi of Guru Nanak?
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