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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: 219609" data-attributes="member: 22190"><p>Hi Aman, </p><p></p><p>I watched the video as far as I could digest then stopped. I am aware of the khoj of this individual for a long time, I refrain from partaking of his lectures and articles. </p><p></p><p>I am going to start of being respectful as I can as I don't want to get personal with this particular "scholar" or any for that matter. </p><p></p><p>Firstly my source is my brain I translate sochay as thinking. I never understood the verse to say sochiya whenever I have read it, in my punjabi sochay alone without the iya is still thinking. Secondly you can think of thoughts numerically be it in the 100s or 1000s,i have never come across this argument that when one thinks of thoughts it is universally understood to be in the capacity of infinity. The problem here is that these arguments make fools of us by asking us to accept them as a general consensus which they are not. </p><p></p><p>The gurbani framework is not my approach, I am content with my brain. </p><p></p><p>This is where I now become blunt. There used to be an apologist on this forum I will initial them as J. S, for polite purposes. I clashed with this individual as I saw apologetics as a psychosis. </p><p></p><p>Well, I see the same problem here. I know I will be unliked for this but I was brought up to speak my mind. At no point in Sikh history and tradition were we asked to haggle our verses. The scripture here is being seived in terms of its vocabulary with the premise that all words could only be used for the same purpose. This is neither a fact nor true. However it does not end there, in each instance where a word has been made to fit the general consensus asked of us, it can mean the "mistaken" interpretation if we only let go of the general consensus asked of us. </p><p></p><p>Complicated? I'm not surprised that's why I call this too a psychosis. </p><p></p><p>I'm sorry I don't mean to cause any offence but I find myself laughing when I listen to the Justifications and then angry with those who fall for it. If this is the Sikh hermeneutics then the "scholar" was a miraculous find 5 centuries later. </p><p></p><p>Listen, there is a lot of good in reinterpretation and some interesting takes in this guys works I do not rule out that there is truth in some of his works. I have a big problem with the list of "go by's" before he delves into the rest of the SGGS to support his interpretation, they do not rest on a secure or sound logic. </p><p></p><p>Think about it, he is saying Guru Nanak couldn't have referred to thought's through calculation because today we all view thoughts in terms of infinity (first lie), and to accept that the Guru would think of thoughts as calculable would mean the Guru was therefore irrational (second lie) and we can't have that because we want to show the world we're a logical religion. This is not even a scientific approach or method. This is manipulation for good intentions. </p><p></p><p>Good night.</p></blockquote><p></p>
[QUOTE="Loveisthereason, post: 219609, member: 22190"] Hi Aman, I watched the video as far as I could digest then stopped. I am aware of the khoj of this individual for a long time, I refrain from partaking of his lectures and articles. I am going to start of being respectful as I can as I don't want to get personal with this particular "scholar" or any for that matter. Firstly my source is my brain I translate sochay as thinking. I never understood the verse to say sochiya whenever I have read it, in my punjabi sochay alone without the iya is still thinking. Secondly you can think of thoughts numerically be it in the 100s or 1000s,i have never come across this argument that when one thinks of thoughts it is universally understood to be in the capacity of infinity. The problem here is that these arguments make fools of us by asking us to accept them as a general consensus which they are not. The gurbani framework is not my approach, I am content with my brain. This is where I now become blunt. There used to be an apologist on this forum I will initial them as J. S, for polite purposes. I clashed with this individual as I saw apologetics as a psychosis. Well, I see the same problem here. I know I will be unliked for this but I was brought up to speak my mind. At no point in Sikh history and tradition were we asked to haggle our verses. The scripture here is being seived in terms of its vocabulary with the premise that all words could only be used for the same purpose. This is neither a fact nor true. However it does not end there, in each instance where a word has been made to fit the general consensus asked of us, it can mean the "mistaken" interpretation if we only let go of the general consensus asked of us. Complicated? I'm not surprised that's why I call this too a psychosis. I'm sorry I don't mean to cause any offence but I find myself laughing when I listen to the Justifications and then angry with those who fall for it. If this is the Sikh hermeneutics then the "scholar" was a miraculous find 5 centuries later. Listen, there is a lot of good in reinterpretation and some interesting takes in this guys works I do not rule out that there is truth in some of his works. I have a big problem with the list of "go by's" before he delves into the rest of the SGGS to support his interpretation, they do not rest on a secure or sound logic. Think about it, he is saying Guru Nanak couldn't have referred to thought's through calculation because today we all view thoughts in terms of infinity (first lie), and to accept that the Guru would think of thoughts as calculable would mean the Guru was therefore irrational (second lie) and we can't have that because we want to show the world we're a logical religion. This is not even a scientific approach or method. This is manipulation for good intentions. Good night. [/QUOTE]
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Does the Darbar Sahib, Amritsar Architecture reflect the Sikhi of Guru Nanak?
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