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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
Is There A God?
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<blockquote data-quote="Embers" data-source="post: 123218" data-attributes="member: 9385"><p>Dear Curious and Naranyot</p><p>It is a wondeful investigation unfolding. May I add some thoughts.</p><p> </p><p>The difficulty presented to us is that the intellect (buddhi) is limited in its ability to come to the conclusion of God's existance without some kind of aid or guidance. Nanak Ji and the SGGS promote other methods to arrive at the <em>premise </em>that Naranyot Ji beautifully captures above, sat nam. I think this point of it being a premise is fundamental and enlightening. Thank you! </p><p> </p><p>The method perscribed by the 11 Gurus is through kirtan, naam simran, meditation and the company of others. I propose that Nanak Ji was fully aware of the diffulties of coming to any conclusion based on the mind and intellect (buddhi) initially. The way of jñana, the buddhi, is not impossible, but can be highly demanding. The Sikh way is a way of devotion and worship (bhakti) and it is through this way that we come to trust our love and being rather than depend on knowledge and logic (Jñana) alone. However the logic and knowledge (Jñana) is there in the form of the 11th Guru and this is one reason that Sikhism is so encompassing and welcoming.</p><p> </p><p>At this point we must take care not to allow the mind to assume one way is better than another, be it devotion (bhakti) or knowledge (Jñana) all ways can lead to the divine.</p><p> </p><p>The point is that it is personal to begin with. There does not need to be evidence of God if it feels right to a person to worship (bhakti) but for others there needs to evidence, a satisfied buddhi, and this can come through logic and knowledge (Jñana). The result of both paths is that the mind becomes stilled and the premise becomes known to the knower. In other words God bestows Her grace on those who think only of Her.</p><p> </p><p>The <strong>knowing </strong>of the Lord, for both those on the bhakti and Jñana path is more subtle and accute than the mind and intellect can fathome on a mundane daily level. (The reason for this is maya). So yes, the answer is in bhakti for those who dismiss the fickle mind with pure devotion and yes the answer is in jñana for those who can dismiss the fickle mind through logic and investigative-discrimination. For this reason the Guru shows us the way catering for our inviduals needs.</p><p> </p><p>In my experience an atheist has the mind which requires the Jñana path if they desire an answer. Most athesits are more convinced of material existance and science than they are of worship. They would not fall to their knees and worship without a strong logical case to do so. Of course every generalisation serves only to make a point to allow us to begin investigation and should never be taken up as truth beyond that. What happened in my case personally, to my surprise, was once the mind (buddhi) was satisfied with the logic of the Jñana path, my whole being whelmed up with love and devotion (bhakti). <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p><p> </p><p>Peace!</p><p>Ambers</p></blockquote><p></p>
[QUOTE="Embers, post: 123218, member: 9385"] Dear Curious and Naranyot It is a wondeful investigation unfolding. May I add some thoughts. The difficulty presented to us is that the intellect (buddhi) is limited in its ability to come to the conclusion of God's existance without some kind of aid or guidance. Nanak Ji and the SGGS promote other methods to arrive at the [I]premise [/I]that Naranyot Ji beautifully captures above, sat nam. I think this point of it being a premise is fundamental and enlightening. Thank you! The method perscribed by the 11 Gurus is through kirtan, naam simran, meditation and the company of others. I propose that Nanak Ji was fully aware of the diffulties of coming to any conclusion based on the mind and intellect (buddhi) initially. The way of jñana, the buddhi, is not impossible, but can be highly demanding. The Sikh way is a way of devotion and worship (bhakti) and it is through this way that we come to trust our love and being rather than depend on knowledge and logic (Jñana) alone. However the logic and knowledge (Jñana) is there in the form of the 11th Guru and this is one reason that Sikhism is so encompassing and welcoming. At this point we must take care not to allow the mind to assume one way is better than another, be it devotion (bhakti) or knowledge (Jñana) all ways can lead to the divine. The point is that it is personal to begin with. There does not need to be evidence of God if it feels right to a person to worship (bhakti) but for others there needs to evidence, a satisfied buddhi, and this can come through logic and knowledge (Jñana). The result of both paths is that the mind becomes stilled and the premise becomes known to the knower. In other words God bestows Her grace on those who think only of Her. The [B]knowing [/B]of the Lord, for both those on the bhakti and Jñana path is more subtle and accute than the mind and intellect can fathome on a mundane daily level. (The reason for this is maya). So yes, the answer is in bhakti for those who dismiss the fickle mind with pure devotion and yes the answer is in jñana for those who can dismiss the fickle mind through logic and investigative-discrimination. For this reason the Guru shows us the way catering for our inviduals needs. In my experience an atheist has the mind which requires the Jñana path if they desire an answer. Most athesits are more convinced of material existance and science than they are of worship. They would not fall to their knees and worship without a strong logical case to do so. Of course every generalisation serves only to make a point to allow us to begin investigation and should never be taken up as truth beyond that. What happened in my case personally, to my surprise, was once the mind (buddhi) was satisfied with the logic of the Jñana path, my whole being whelmed up with love and devotion (bhakti). :) Peace! Ambers [/QUOTE]
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Is There A God?
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