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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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Is Waheguru Truth?
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<blockquote data-quote="Lily Kaur" data-source="post: 217500" data-attributes="member: 22062"><p>I'm no gyanan, so I'm sure that my interpretation will be flawed, and many people wiser than me will probably have thoughts on this that are very different from my own. So take this as simply my own imperfect understanding.</p><p></p><p>To me, I think one of the fundamentals of Sikh philosophy is the distinction between Sat (truth) and Maya (illusion). Maya is the way we understand the world from our own limited perspectives; we are limited to the Man (mind), and to the trappings of our own perceptions and cognitions. Sat, on the other hand, is the nature of reality as it truly is, independent of our own perspectives. By the very nature of Maya, we cannot consciously understand Sat; we are limited to the faculties of language and thought, constructs of the self which operate from the self's flawed and limited perspective. Sat cannot be accessed through language and thought; this is why in Japji Sahib, Nanak says "sochai soch na hovaee je socee lakh vaar" (One thinks, but thought is not obtained, even by thinking a hundred thousand times). This is also why he criticizes the Qazis and Pandits, who for all their knowledge and studies, cannot speak on the nature of Sat. </p><p></p><p>This, I think, is why we have the recurrent symbol of music in Sikhi, and why Gurbani is revealed not in prose but in poetry and song. We do not consciously understand music; it is something that we have intuitive knowledge of. We can understand music, but we do it at a level which goes beyond conscious thought and language and strikes instead at our abstract sense of aesthetics and beauty. This is why the Naad (melody) is such an important metaphor for understanding Sat throughout the Granth; it symbolizes the unconscious, intuitive understanding of Sat.</p><p></p><p>So Sat, to me, is the nature of reality which transcends thought and language and perception, that cannot be truly described, only <em>experienced</em>, as the Gurus did; it is reality free from Maya, and free of the mental constructs that the egoistic self has created to make sense of the world, including the very idea of the "self" itself. And this Sat, this Truth, is the very essence of the Divine; only Waheguru truly perceives Truth, because only Waheguru is free from Maya, They are the one and only self that exists, the very essence of this Truth, this Sat. Maybe Waheguru is Sat made self-existent, the one Truth which knows itself. I don't know the answer, and I doubt I ever will! <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>I've rambled too long about this <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite19" alt=":LOL:" title="Laugh :LOL:" loading="lazy" data-shortname=":LOL:" /> Didn't mean to let it get this long!</p></blockquote><p></p>
[QUOTE="Lily Kaur, post: 217500, member: 22062"] I'm no gyanan, so I'm sure that my interpretation will be flawed, and many people wiser than me will probably have thoughts on this that are very different from my own. So take this as simply my own imperfect understanding. To me, I think one of the fundamentals of Sikh philosophy is the distinction between Sat (truth) and Maya (illusion). Maya is the way we understand the world from our own limited perspectives; we are limited to the Man (mind), and to the trappings of our own perceptions and cognitions. Sat, on the other hand, is the nature of reality as it truly is, independent of our own perspectives. By the very nature of Maya, we cannot consciously understand Sat; we are limited to the faculties of language and thought, constructs of the self which operate from the self's flawed and limited perspective. Sat cannot be accessed through language and thought; this is why in Japji Sahib, Nanak says "sochai soch na hovaee je socee lakh vaar" (One thinks, but thought is not obtained, even by thinking a hundred thousand times). This is also why he criticizes the Qazis and Pandits, who for all their knowledge and studies, cannot speak on the nature of Sat. This, I think, is why we have the recurrent symbol of music in Sikhi, and why Gurbani is revealed not in prose but in poetry and song. We do not consciously understand music; it is something that we have intuitive knowledge of. We can understand music, but we do it at a level which goes beyond conscious thought and language and strikes instead at our abstract sense of aesthetics and beauty. This is why the Naad (melody) is such an important metaphor for understanding Sat throughout the Granth; it symbolizes the unconscious, intuitive understanding of Sat. So Sat, to me, is the nature of reality which transcends thought and language and perception, that cannot be truly described, only [I]experienced[/I], as the Gurus did; it is reality free from Maya, and free of the mental constructs that the egoistic self has created to make sense of the world, including the very idea of the "self" itself. And this Sat, this Truth, is the very essence of the Divine; only Waheguru truly perceives Truth, because only Waheguru is free from Maya, They are the one and only self that exists, the very essence of this Truth, this Sat. Maybe Waheguru is Sat made self-existent, the one Truth which knows itself. I don't know the answer, and I doubt I ever will! :) I've rambled too long about this :LOL: Didn't mean to let it get this long! [/QUOTE]
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