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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
Gurmat And Naturalisms : A Study By Dr. Kanwar Ranvir Singh
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<blockquote data-quote="Neutral Singh" data-source="post: 103" data-attributes="member: 2"><p>Nirgun Sargun Ik Hai” = the Formless and the forms Is One. This teaching is the basis for the perspective that all matter is holy and indeed, in a state-of-being conscious. Matter includes the solar systems, the earth, and us. For, “Water, wind, fire sing to You…Sing continents, worlds, and solar systems, which have been made and established.” (Sodar or That Gate, which appears in both morning and evening prayers). </p><p></p><p>For Sikhs, there is a cosmic symphony of Praise which is going on and the choice is simply whether to join in, improvising the Unstruck Melody, or jarring against it. “The sky is the plate, upon which are placed the sun and moon as lamps and stars as pearls. The fragrance of sandalwood is the incense, the winds the fan and all vegetation are the flowers. How can we perform Your Worship, Destroyer of Fears? The Unstruck Melody plays and the Word is the tender flute. Your eyes are thousands, but You have no eye. Your forms are thousands, but You have no form…Light is in all , this Light is One. This Light causes the radiance of enlightenment to arise in all.” (Sohila, bedtime prayer) </p><p></p><p>Since the Light is in all, Sikhs have no problem with the beliefs of indigenous peoples, which rather, are respected as different angles on the Truth. What is notable is the sharing of images and practises, for instance, the uncut hair of the native Americans and the kesh of the Sikhs. “Victory to the cauldron and the sword!” proclaimed the Druid-loving Gauls in ‘Asteriks’ comics. Degh Tegh Fateh!! is the Sikh slogan with precisely the same meaning. The double-edged sword, the Khanda, is used to stir the cauldron, the batta, while the Elixir of Life, Khande-de-Pahul, amrit, is trans-created and given to initiate new members in the Order of the Khalsa. “Behold this sword Excalibur, which rose form the lake of still meditation and was returned to it again. The Sword of Spirit, of light and truth, is always sharp and always with us, if our lake be stilled.” What Sikhs call the nectar-sweet amrit is what the Norse referred to as the mead of immortality, the drink of the One-harriers, those who realised the One. Then there is the reverence for “Mata Dharat Mahat”, the Great Earth Mother. Earth is to be respected as our common mother with all other forms. Taoism precisely expresses the belief of “sehaj”; that Spontaneous Joy, which is called wu-wei. To be natural is to be allowing the Light of God to bask in your being.</p><p></p><p>Dr Kanwar Ranvir Singh</p></blockquote><p></p>
[QUOTE="Neutral Singh, post: 103, member: 2"] Nirgun Sargun Ik Hai” = the Formless and the forms Is One. This teaching is the basis for the perspective that all matter is holy and indeed, in a state-of-being conscious. Matter includes the solar systems, the earth, and us. For, “Water, wind, fire sing to You…Sing continents, worlds, and solar systems, which have been made and established.” (Sodar or That Gate, which appears in both morning and evening prayers). For Sikhs, there is a cosmic symphony of Praise which is going on and the choice is simply whether to join in, improvising the Unstruck Melody, or jarring against it. “The sky is the plate, upon which are placed the sun and moon as lamps and stars as pearls. The fragrance of sandalwood is the incense, the winds the fan and all vegetation are the flowers. How can we perform Your Worship, Destroyer of Fears? The Unstruck Melody plays and the Word is the tender flute. Your eyes are thousands, but You have no eye. Your forms are thousands, but You have no form…Light is in all , this Light is One. This Light causes the radiance of enlightenment to arise in all.” (Sohila, bedtime prayer) Since the Light is in all, Sikhs have no problem with the beliefs of indigenous peoples, which rather, are respected as different angles on the Truth. What is notable is the sharing of images and practises, for instance, the uncut hair of the native Americans and the kesh of the Sikhs. “Victory to the cauldron and the sword!” proclaimed the Druid-loving Gauls in ‘Asteriks’ comics. Degh Tegh Fateh!! is the Sikh slogan with precisely the same meaning. The double-edged sword, the Khanda, is used to stir the cauldron, the batta, while the Elixir of Life, Khande-de-Pahul, amrit, is trans-created and given to initiate new members in the Order of the Khalsa. “Behold this sword Excalibur, which rose form the lake of still meditation and was returned to it again. The Sword of Spirit, of light and truth, is always sharp and always with us, if our lake be stilled.” What Sikhs call the nectar-sweet amrit is what the Norse referred to as the mead of immortality, the drink of the One-harriers, those who realised the One. Then there is the reverence for “Mata Dharat Mahat”, the Great Earth Mother. Earth is to be respected as our common mother with all other forms. Taoism precisely expresses the belief of “sehaj”; that Spontaneous Joy, which is called wu-wei. To be natural is to be allowing the Light of God to bask in your being. Dr Kanwar Ranvir Singh [/QUOTE]
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Sikh Sikhi Sikhism
Gurmat And Naturalisms : A Study By Dr. Kanwar Ranvir Singh
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