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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
I Believe In God, But Do Not Want To Follow Any Religion
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<blockquote data-quote="BhagatSingh" data-source="post: 150619" data-attributes="member: 2610"><p><strong>Re: I Believe in God, but Do not Want to Follow Any Religion.</strong></p><p></p><p></p><p>Ah so prejudice is the culprit! If it were not for prejudice we would know the actuality of what is. But since there is prejudice, there is then conceptualization, in form of questions or answers. Then there come to be judgements of which religion is better and so forth, the bias.</p><p></p><p>It is at the heart of religion to lead man to a non-prejudiced state. </p><p></p><p>Here is something to think about. You say that every religion is unique, every philosophy is unique. I would add that everything that exists is unique. No two things ever look alike.</p><p></p><p>If everything is unique. What is actually unique? How is it unique to be unique like everything else?</p><p></p><p>"Uniqueness" is then just a label we attached on to the actuality of what is. Or one could say that in the nature of "uniqueness" there lies the "same".</p><p></p><p>We have come to a contradiction, a paradox, through inquiring into any particular label. The label contradicts with itself!</p><p></p><p>We are back to the culprit that is prejudice. The prejudice is that which appears as a concept, a thought, an opinion or idea, and through the concept, thought, opinion or idea, the non-conceptual, that which cannot be translated into concept, thought, opinion or idea, is realized. That which we also give various labels, one of them being God, and others being Aristotle, Ambarsaria, Spnadmin, Bhagat Singh to name a few.</p><p></p><p>This realization of the non-conceptual through the concepts laid out in religious canons, is at the heart of every unique religion.</p><p></p><p>So we have basically <strong>named</strong> things, and we see that each name fails to name. So that which the name is trying to name is Nameless. And through the name, the nameless can be found.</p><p></p><p>No wonder Bhagat Namdev ji says:</p><p><em>Some say he is far. Some say he is near.</em> (When you inquire into what each wise man says, it is realized that-)</p><p><em>We might as well just say that the fish climbs out the water and up the tree.</em> (In others words anything we say is inherently nonsense, even though it makes a lot of sense to us)</p><p><em>Why speak such nonsense?</em></p><p><em>Those you know God stay quiet about it.</em></p><p></p><p>This never gets old.</p><p></p><p>Cheers <img src="http://www.sikhphilosophy.net/images/smilies/sikhsmileys/munda%20coffee.gif" alt="" class="fr-fic fr-dii fr-draggable " style="" /></p><p></p><p>Awesome post you wrote.</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 150619, member: 2610"] [b]Re: I Believe in God, but Do not Want to Follow Any Religion.[/b] Ah so prejudice is the culprit! If it were not for prejudice we would know the actuality of what is. But since there is prejudice, there is then conceptualization, in form of questions or answers. Then there come to be judgements of which religion is better and so forth, the bias. It is at the heart of religion to lead man to a non-prejudiced state. Here is something to think about. You say that every religion is unique, every philosophy is unique. I would add that everything that exists is unique. No two things ever look alike. If everything is unique. What is actually unique? How is it unique to be unique like everything else? "Uniqueness" is then just a label we attached on to the actuality of what is. Or one could say that in the nature of "uniqueness" there lies the "same". We have come to a contradiction, a paradox, through inquiring into any particular label. The label contradicts with itself! We are back to the culprit that is prejudice. The prejudice is that which appears as a concept, a thought, an opinion or idea, and through the concept, thought, opinion or idea, the non-conceptual, that which cannot be translated into concept, thought, opinion or idea, is realized. That which we also give various labels, one of them being God, and others being Aristotle, Ambarsaria, Spnadmin, Bhagat Singh to name a few. This realization of the non-conceptual through the concepts laid out in religious canons, is at the heart of every unique religion. So we have basically [B]named[/B] things, and we see that each name fails to name. So that which the name is trying to name is Nameless. And through the name, the nameless can be found. No wonder Bhagat Namdev ji says: [I]Some say he is far. Some say he is near.[/I] (When you inquire into what each wise man says, it is realized that-) [I]We might as well just say that the fish climbs out the water and up the tree.[/I] (In others words anything we say is inherently nonsense, even though it makes a lot of sense to us) [I]Why speak such nonsense?[/I] [I]Those you know God stay quiet about it.[/I] This never gets old. Cheers [IMG]http://www.sikhphilosophy.net/images/smilies/sikhsmileys/munda%20coffee.gif[/IMG] Awesome post you wrote. [/QUOTE]
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I Believe In God, But Do Not Want To Follow Any Religion
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