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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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Hard Talk
Existence Of Abrahamic God
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<blockquote data-quote="BhagatSingh" data-source="post: 149847" data-attributes="member: 2610"><p>Lol what do you mean<strong> all </strong>you can see are the trees? What is a forest if not trees?</p><p></p><p>What is Waheguru if not this life, this moment... the screen which you are staring at?</p><p></p><p>This is why I used the word Obvious. *facepalm* is good analogy for enlightenment. Now you just stated the obvious in your post but it may not have appeared to be obvious to you.</p><p></p><p>As soon as the obvious is put into words, it ceases to be obvious. That is, the words may be obvious to some and not so obvious for others. But what is obvious to some and not obvious to others is there, is Waheguru. But when you try and describe it, again it is obvious to some and not obvious to others. "That's it!" Realize that Waheguru must be seen outside the realm of words, if he is not already being seen in the words. </p><p></p><p>I think this would be a good time to quote Tao Te Ching. Seeing it from another language might help you out.</p><p></p><p>Read further: <a href="http://academic.brooklyn.cuny.edu/core9/phalsall/texts/taote-v3.html#20" target="_blank">http://academic.brooklyn.cuny.edu/core9/phalsall/texts/taote-v3.html#20</a></p><p>I just bolded some stuff, etc but each line should be meditated upon. </p><p></p><p>Take several minutes to just dwell on those words.</p><p>.</p><p>.</p><p>.</p><p></p><p>I warn you to not turn the above into a belief. Realize that most of us live <em>in</em> beliefs... not <em>with</em> them. This is a dead end. </p><p></p><p>One needs to step out of beliefs, which are essentially thoughts you take to be true (how can Truth be realize if you take thoughts to be Truth?). One does initially starts from a particular set of beliefs. These must be transcended and seen to be only one small part of Waheguru. This is why I quoted another spiritual text.</p><p></p><p>You are right. At any given time you are only seeing one small part of Waheguru. Do you realize this when you are in a situation where you are in a fight with someone? Perhaps they said something offensive to you.</p><p></p><p>Do you realize that when you are with your parents and they keep lecturing about the obvious stuff you know about? Are you annoyed at that or seeing it as part of Waheguru's Hukam? If you are already annoyed... are you no seeing your own annoyed-ness as Hukam?</p><p></p><p>Bottomline: Are you observing and then accepting the Hukam as it arises?</p><p></p><p>It's not a question of belief. It's about being ready to live in it.</p><p></p><p>Recall Pauri One from Jap ji Sahib. Guru Nanak says that by accepting and dwelling in the Hukam, the Truth is realized. </p><p></p><p>Source: <a href="http://www.sikhphilosophy.net/dasam-granth/36035-why-so-much-talk-about-enemies-3.html#post148670" target="_blank">http://www.sikhphilosophy.net/dasam-granth/36035-why-so-much-talk-about-enemies-3.html#post148670</a></p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 149847, member: 2610"] Lol what do you mean[B] all [/B]you can see are the trees? What is a forest if not trees? What is Waheguru if not this life, this moment... the screen which you are staring at? This is why I used the word Obvious. *facepalm* is good analogy for enlightenment. Now you just stated the obvious in your post but it may not have appeared to be obvious to you. As soon as the obvious is put into words, it ceases to be obvious. That is, the words may be obvious to some and not so obvious for others. But what is obvious to some and not obvious to others is there, is Waheguru. But when you try and describe it, again it is obvious to some and not obvious to others. "That's it!" Realize that Waheguru must be seen outside the realm of words, if he is not already being seen in the words. I think this would be a good time to quote Tao Te Ching. Seeing it from another language might help you out. Read further: [URL]http://academic.brooklyn.cuny.edu/core9/phalsall/texts/taote-v3.html#20[/URL] I just bolded some stuff, etc but each line should be meditated upon. Take several minutes to just dwell on those words. . . . I warn you to not turn the above into a belief. Realize that most of us live [I]in[/I] beliefs... not [I]with[/I] them. This is a dead end. One needs to step out of beliefs, which are essentially thoughts you take to be true (how can Truth be realize if you take thoughts to be Truth?). One does initially starts from a particular set of beliefs. These must be transcended and seen to be only one small part of Waheguru. This is why I quoted another spiritual text. You are right. At any given time you are only seeing one small part of Waheguru. Do you realize this when you are in a situation where you are in a fight with someone? Perhaps they said something offensive to you. Do you realize that when you are with your parents and they keep lecturing about the obvious stuff you know about? Are you annoyed at that or seeing it as part of Waheguru's Hukam? If you are already annoyed... are you no seeing your own annoyed-ness as Hukam? Bottomline: Are you observing and then accepting the Hukam as it arises? It's not a question of belief. It's about being ready to live in it. Recall Pauri One from Jap ji Sahib. Guru Nanak says that by accepting and dwelling in the Hukam, the Truth is realized. Source: [URL]http://www.sikhphilosophy.net/dasam-granth/36035-why-so-much-talk-about-enemies-3.html#post148670[/URL] [/QUOTE]
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