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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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How Do You Know God Exists? Does SGGS Prove God Exists?
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<blockquote data-quote="Archived_member15" data-source="post: 181667" data-attributes="member: 17438"><p><strong>Re: How do you know God Exists? does Sri Guru Granth Sahib Ji prove god exists?</strong></p><p></p><p>Thank you brother Tejwant :gingerteakaur:</p><p> </p><p>This is very difficult for me to explain, but I will try. Please ask again if I fail to express myself clearly. </p><p> </p><p>First here is a literal translation of a part of the original from the <em>Classics of Western Spirituality </em>edition of the Dionysian corpus: </p><p> </p><p> </p><p></p><p> </p><p> </p><p></p><p> </p><p>When Dionysius speaks of God in the above, he is referring to the unknowable Divine Essence or Ground of the Godhead. This is God in his Inmost Being or Selfhood, as known Only to Himself beyond all differentiation of forms. In Himself, God cannot be known or expressed by human minds since he is neither <em>this nor that. </em></p><p> </p><p>In Catholic spirituality, a difference is delineated between <em>God </em>and the <em>Godhead </em>not in fact but as regards human perception<em>. </em>Human beings, because the nature of God is so simple and formless, perceive a distinction in the nature of God between <em>God </em>& <em>Godhead</em>. Thus the Infinite One has a twofold character according to human awareness - an impersonal aspect (above knowledge) and a personal aspect (knowable in relation to us). </p><p> </p><p>The former is the Supreme Being in its immanent aspect, according to the perception of man, and for Catholics this is God as revealed in the Trinity of Divine Persons: The Father, Son and Holy Spirit. </p><p> </p><p>The latter, the Godhead, is the unknowable wilderness of the Divine Essence shared by the Three Persons, which is eternally still and at rest. This is God in its transcendent aspect according to human reason, and here we can know nothing of it save by negation ie <em>what it is not. </em></p><p> </p><p>God is Impersonal in Himself but personal in relation to us, whereby he manifests Himself as having Three Personalities: 1) the Father 2) the Word (or Son) & 3) the Holy Spirit. </p><p> </p><p>Read: </p><p> </p><p><span style="font-family: 'Century Gothic'"><span style="color: black">"The Father is the unconditioned Origin, Strength and Power, of all things. The Son is the Eternal Word and Wisdom that shines forth in the world of conditions. The Holy Spirit is Love and Generosity emanating from the mutual contemplation of Father and Son...</span></span><span style="font-size: 12px"><span style="font-family: 'Century Gothic'"><span style="font-size: 10px"><span style="color: black">the Spirit is the self-giving presence of God that permeates and sustains creation. The Spirit is the bridge between eternity and time, between the transcendent ‘wholly Other’</span><span style="font-family: 'Verdana'"><span style="font-family: 'Century Gothic'"><span style="color: black">"</span></span> (Evelyn Underhill). </span></span></span></span></p><p><span style="font-size: 12px"></span></p><p>In this second sense, the <em>Personal </em>aspect of God as man perceives it, God has revealed attributes exemplified by the Persons such a: Truth, Goodness, Love, Merciful, Wise etc. etc. </p><p> </p><p>Jesus, in Christian understanding, is the incarnation of God the Word or <em>Logos - the Second Person. </em>According to the Bible: </p><p> </p><p>"<strong>In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. In Him was life and the life was the light of all men. The light shines in the darkness ... The light which enlightens every person coming into the world...And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth."</strong> </p><p> </p><p>the Holy Spirit is <em>Love - the Bond of Love between the Father and the Word, and the Bond of Love between God, Creation, creatures and all things. </em></p><p> </p><p>This love between the Persons of the Godhead, the Holy Spirit, flows out into all creation, gathering up all creation in one divine embrace which lies at the very heart of God's being. </p><p> </p><p>The Father is the Lover, the Son the Loved and the Holy Spirit the Love between the two and who flows out to all creation. God thereby eternally contemplates in Himself in this way. </p><p> </p><p>Beyond these Three Persons, there is the dark, unconditioned abyss of the Divine Essence, God in His Most Impersonal aspect according to human understanding - The Godhead. </p><p> </p><p>The Godhead is the Unity of the Three Persons. </p><p> </p><p>When we die, according to Catholic mysticism, we return to the Divine Essence. We are caught up into the very embrace of the Divine Persons and sink into the imageless nudity of the Godhead, where there are no distinctions of Persons, only one Eternal, Infinite, Inexpressible void in which all beings lose their way and are lost. </p><p> </p><p>God however is eternal flow and ebb. He flows out into multiplicity, into differentiation, into the Three Persons and then flows back into the bare oneness of the Godhead. </p><p> </p><p>We, when we return to God, take part in this endless flowing and ebbing. We sink into the Godhead and are lost to ourselves, and ebb back out simultaneously into our independent "I". That is why Catholic mystics describe God as a Sea that ebbs and flows. </p><p> </p><p>To quote Evelyn Underhill in summation from the Wikipedia article on her: </p><p> </p><p> </p><p> </p><p>I hope that this was helpful to you Tejwant ji. Catholic mysticism is quite different from Sikhi in respect of the Trinity. It reflects the unique Christian belief in God as Trinity which Sikhi does not share, although there might be some similarity, perhaps, in our understanding of the Godhead and even attributes of God in the personal sense.</p></blockquote><p></p>
[QUOTE="Archived_member15, post: 181667, member: 17438"] [b]Re: How do you know God Exists? does Sri Guru Granth Sahib Ji prove god exists?[/b] Thank you brother Tejwant :gingerteakaur: This is very difficult for me to explain, but I will try. Please ask again if I fail to express myself clearly. First here is a literal translation of a part of the original from the [I]Classics of Western Spirituality [/I]edition of the Dionysian corpus: [FONT=Century Gothic][/FONT] When Dionysius speaks of God in the above, he is referring to the unknowable Divine Essence or Ground of the Godhead. This is God in his Inmost Being or Selfhood, as known Only to Himself beyond all differentiation of forms. In Himself, God cannot be known or expressed by human minds since he is neither [I]this nor that. [/I] In Catholic spirituality, a difference is delineated between [I]God [/I]and the [I]Godhead [/I]not in fact but as regards human perception[I]. [/I]Human beings, because the nature of God is so simple and formless, perceive a distinction in the nature of God between [I]God [/I]& [I]Godhead[/I]. Thus the Infinite One has a twofold character according to human awareness - an impersonal aspect (above knowledge) and a personal aspect (knowable in relation to us). The former is the Supreme Being in its immanent aspect, according to the perception of man, and for Catholics this is God as revealed in the Trinity of Divine Persons: The Father, Son and Holy Spirit. The latter, the Godhead, is the unknowable wilderness of the Divine Essence shared by the Three Persons, which is eternally still and at rest. This is God in its transcendent aspect according to human reason, and here we can know nothing of it save by negation ie [I]what it is not. [/I] God is Impersonal in Himself but personal in relation to us, whereby he manifests Himself as having Three Personalities: 1) the Father 2) the Word (or Son) & 3) the Holy Spirit. Read: [FONT=Century Gothic][COLOR=black]"The Father is the unconditioned Origin, Strength and Power, of all things. The Son is the Eternal Word and Wisdom that shines forth in the world of conditions. The Holy Spirit is Love and Generosity emanating from the mutual contemplation of Father and Son...[/COLOR][/FONT][SIZE=3][FONT=Century Gothic][SIZE=2][COLOR=black]the Spirit is the self-giving presence of God that permeates and sustains creation. The Spirit is the bridge between eternity and time, between the transcendent ‘wholly Other’[/COLOR][FONT=Verdana][FONT=Century Gothic][COLOR=black]"[/COLOR][/FONT] (Evelyn Underhill). [/FONT][/SIZE][/FONT] [/SIZE] In this second sense, the [I]Personal [/I]aspect of God as man perceives it, God has revealed attributes exemplified by the Persons such a: Truth, Goodness, Love, Merciful, Wise etc. etc. Jesus, in Christian understanding, is the incarnation of God the Word or [I]Logos - the Second Person. [/I]According to the Bible: "[B]In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. In Him was life and the life was the light of all men. The light shines in the darkness ... The light which enlightens every person coming into the world...And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth."[/B] the Holy Spirit is [I]Love - the Bond of Love between the Father and the Word, and the Bond of Love between God, Creation, creatures and all things. [/I] This love between the Persons of the Godhead, the Holy Spirit, flows out into all creation, gathering up all creation in one divine embrace which lies at the very heart of God's being. The Father is the Lover, the Son the Loved and the Holy Spirit the Love between the two and who flows out to all creation. God thereby eternally contemplates in Himself in this way. Beyond these Three Persons, there is the dark, unconditioned abyss of the Divine Essence, God in His Most Impersonal aspect according to human understanding - The Godhead. The Godhead is the Unity of the Three Persons. When we die, according to Catholic mysticism, we return to the Divine Essence. We are caught up into the very embrace of the Divine Persons and sink into the imageless nudity of the Godhead, where there are no distinctions of Persons, only one Eternal, Infinite, Inexpressible void in which all beings lose their way and are lost. God however is eternal flow and ebb. He flows out into multiplicity, into differentiation, into the Three Persons and then flows back into the bare oneness of the Godhead. We, when we return to God, take part in this endless flowing and ebbing. We sink into the Godhead and are lost to ourselves, and ebb back out simultaneously into our independent "I". That is why Catholic mystics describe God as a Sea that ebbs and flows. To quote Evelyn Underhill in summation from the Wikipedia article on her: I hope that this was helpful to you Tejwant ji. Catholic mysticism is quite different from Sikhi in respect of the Trinity. It reflects the unique Christian belief in God as Trinity which Sikhi does not share, although there might be some similarity, perhaps, in our understanding of the Godhead and even attributes of God in the personal sense. [/QUOTE]
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How Do You Know God Exists? Does SGGS Prove God Exists?
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