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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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<blockquote data-quote="Archived_member15" data-source="post: 182750" data-attributes="member: 17438"><p>The underlying unity is that every religious experience is a <em>human experience. </em>We are not human beings have a spiritual experience but spiritual beings sharing in a human experience. Every human being has the same body make-up, we breathe the same air, inhabit the same earth and have one, common human nature. Therefore we often ask the same questions about life because ultimately we all, at the basic level, want and need the same things. Everyone who has a sincere search for truth may take a different path and find different answers, however in the end we are fulfilling some basic instinct within us which is naturally oriented towards the transcendent, God or whatever one wishes to call "it". </p><p> </p><p>I am not speaking of a unity of religion in terms of the doctrine, beliefs and practices that have developed; which can and do all differ to lesser or greater degrees but rather a unity of seekers after truth united before a great mystery in which we all participate in and share in. </p><p> </p><p>I am speaking of <em>human persons </em>who belong to religions, such as mystics and sages, rather than those religions taken in themselves as philosophical systems and institutions. </p><p> </p><p>On the former level I do see unity, in the latter I see varying degrees of similarities and differences depending on the cultural context, different languages, ideas, speculations and doctrines of the world religions.</p><p> </p><p>There is unity in our common humanity, which in the specific and distinct doctrinal peculiarity of the Judaeo-Christian tradition is expressed through the belief that we are all "made in the image of God" and that this image gives us a basic oneness over and above any distinctions of class, gender, race or religion. Other religions and humanistic philosophies stress this fundamental unity using different theology from the "image" one utilized by the Bible. </p><p> </p><p>There is a Vatican II document that expresses somewhat my meaning, if it is ok to quote it: </p><p> </p><p></p><p> </p><p>I agree with the above in essence when it suggests that there is a fundamental unity of human persons, no matter what religion they profess, at a basic level even if the paths ultimately taken and the answers found differ. And note that the Catholic document above is not in any way syncretic. It recognises that other religions "differ in many respects from the [beliefs] she [the Church] holds and sets forth" but also attunes itself to these religions being a different yet genuine reflection of that "Truth", that Supreme "it" which "enlightens all men" and unifies us, both our common human nature and our thirst for "that hidden force" that some wisdom streams have identified as the Supreme Being. I see this, personally, as significant. </p><p> </p><p>Therefore I think that people of all religions and beliefs can have something meaningful to teach me about how I am to live my life in the most fulfilled manner on this earth, because such people have through the aid of their own religion, often spent many years searching for meaning and plumbing the depths of human existence. I can therefore often see a brother/sister in spirit from another religion and take something meaningful from what they say, even when I do not believe entirely in their religious worldview.</p><p> </p><p>I see religion as satisfying a similar need in human nature whatever manifestation it takes. </p><p> </p><p>Ambarsaria ji also said something very enlightening on another thread that I heartily applaud: </p><p> </p><p></p><p> </p><p>Speaking of synergy at a fundamental wisdom level is also close to my meaning.</p><p> </p><p>In the Guru Granth Sahib ji is not some poetry composed by non-Sikhs such as Kabir ji as well as other Hindu and Sufi mystics included in the Granth? I know of no other religion that has been so eclectic in its choice of texts within its canon scripture. </p><p> </p><p>Therefore one can only conclude that despite Hinduism and Islam having very different beliefs from Sikhi in key respects, the Gurus recognised the wisdom in their writings and an underlying unity of human experience and insight into human nature, such that they embraced their work within the body of the Granth.</p><p> </p><p>I can discern in different religions at their root the same thirst for meaning and fulfilment that lies within me. I can therefore embrace insights from their writings and members of these faiths, which exhibit that common, underlying human "wisdom" or "experience" from which religion grows - while not derogating anything from the commitment I have to my own religion and its distinctness from others.</p></blockquote><p></p>
[QUOTE="Archived_member15, post: 182750, member: 17438"] The underlying unity is that every religious experience is a [I]human experience. [/I]We are not human beings have a spiritual experience but spiritual beings sharing in a human experience. Every human being has the same body make-up, we breathe the same air, inhabit the same earth and have one, common human nature. Therefore we often ask the same questions about life because ultimately we all, at the basic level, want and need the same things. Everyone who has a sincere search for truth may take a different path and find different answers, however in the end we are fulfilling some basic instinct within us which is naturally oriented towards the transcendent, God or whatever one wishes to call "it". I am not speaking of a unity of religion in terms of the doctrine, beliefs and practices that have developed; which can and do all differ to lesser or greater degrees but rather a unity of seekers after truth united before a great mystery in which we all participate in and share in. I am speaking of [I]human persons [/I]who belong to religions, such as mystics and sages, rather than those religions taken in themselves as philosophical systems and institutions. On the former level I do see unity, in the latter I see varying degrees of similarities and differences depending on the cultural context, different languages, ideas, speculations and doctrines of the world religions. There is unity in our common humanity, which in the specific and distinct doctrinal peculiarity of the Judaeo-Christian tradition is expressed through the belief that we are all "made in the image of God" and that this image gives us a basic oneness over and above any distinctions of class, gender, race or religion. Other religions and humanistic philosophies stress this fundamental unity using different theology from the "image" one utilized by the Bible. There is a Vatican II document that expresses somewhat my meaning, if it is ok to quote it: I agree with the above in essence when it suggests that there is a fundamental unity of human persons, no matter what religion they profess, at a basic level even if the paths ultimately taken and the answers found differ. And note that the Catholic document above is not in any way syncretic. It recognises that other religions "differ in many respects from the [beliefs] she [the Church] holds and sets forth" but also attunes itself to these religions being a different yet genuine reflection of that "Truth", that Supreme "it" which "enlightens all men" and unifies us, both our common human nature and our thirst for "that hidden force" that some wisdom streams have identified as the Supreme Being. I see this, personally, as significant. Therefore I think that people of all religions and beliefs can have something meaningful to teach me about how I am to live my life in the most fulfilled manner on this earth, because such people have through the aid of their own religion, often spent many years searching for meaning and plumbing the depths of human existence. I can therefore often see a brother/sister in spirit from another religion and take something meaningful from what they say, even when I do not believe entirely in their religious worldview. I see religion as satisfying a similar need in human nature whatever manifestation it takes. Ambarsaria ji also said something very enlightening on another thread that I heartily applaud: Speaking of synergy at a fundamental wisdom level is also close to my meaning. In the Guru Granth Sahib ji is not some poetry composed by non-Sikhs such as Kabir ji as well as other Hindu and Sufi mystics included in the Granth? I know of no other religion that has been so eclectic in its choice of texts within its canon scripture. Therefore one can only conclude that despite Hinduism and Islam having very different beliefs from Sikhi in key respects, the Gurus recognised the wisdom in their writings and an underlying unity of human experience and insight into human nature, such that they embraced their work within the body of the Granth. I can discern in different religions at their root the same thirst for meaning and fulfilment that lies within me. I can therefore embrace insights from their writings and members of these faiths, which exhibit that common, underlying human "wisdom" or "experience" from which religion grows - while not derogating anything from the commitment I have to my own religion and its distinctness from others. [/QUOTE]
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