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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: 182015" data-attributes="member: 17438"><p>Dear Tejwant ji, </p><p> </p><p>I have already replied to your and Spn's request for my general understanding of Kabir's Shabad above. If you are referring specifically to the quotation from the Bible, I was going to reply to that specifically afterwards, although I pretty much agree already with what Ishna has said to you about it being merely a story and so I don't want to be repetitive. I think that it would be unfair to claim that I have avoided answering your questions. On the other thread I answered your question regarding why Dionysius described God as "it" in considerable depth, with a lot of effort put into the post. I could have instead chose to go out digging in the garden getting some fresh air but instead I decided to sit and reply too you. </p><p> </p><p>You found my answer in your own words to be like "gumbo" and "contradictory" and you could not understand it. That is a perception of what I wrote, it does not mean I didn't reply too you. You asked me a second question and I replied to that too in great depth. Yes I quoted from other sources as part of the post but those sources helped my line of argument and also answered your question. You <em>liked</em> the post and never raised the issue again, so obviously you received a satisfactory answer. What else am I to infer from that? </p><p> </p><p>The Bible contains various genres: oral history, moral teachings, poetry, religious songs, prophetic writings etc. Not everything has an explicit moral message intended by the authors. The Old Testament is not just a holy scripture but the history of a people, the history of the Jewish people as they saw their own history. The passage in question does not give any moral commentary on the lurid act which his daughters did to him. It is most likely simply a piece of oral history that the sacred authors believed to be something which actually happened to Lot. It is a (purportedly) historical story, it is not a moral teaching and if anything it is warning us against abusing others to achieve ulterior motives, and showing how far some people are willing to go to achieve their goals, even to do the most horrid acts. The Torah, of which the Book of Genesis is a part, condemns incest as one of the gravest evils, hence why the authors could only be disgusted by such an episode like we are today. The two girls in the story got their father Lot drunk and then essentially assaulted him. That is the context of the story in the preceding passage from which the quote is extracted. Nevertheless the story on its own betokens no need for such moral philosophising. </p><p> </p><p>On the subject of proselytization, I can tell you outright that you will find in me no agenda because I have none. I am not an Evangelical, I don't seek to convert anyone to my worldview. If I did, then I would surely be quoting from the Bible itself rather than from sources without any doctrinal bias towards the Christian faith but rather which exhibit mystical teachings that are often against traditional understandings of Christian beliefs in the popular mindset. The Bible is the sacred scripture of the Catholic Church equivalent to the Sikh Guru Granth Sahib ji, not Catholic mystics. Mysticism is a category of its own. Many Catholics are not in the least mystically-minded. It is a phenomenon in various religions. None of my quotations have anything explicitly to do with Christianity that I can see, with the exception of a rare quote from the Catechism, so I would be interested in learning how I can be proselytising when my quotes have nothing to convince anybody of, except for a subjective individual Catholic's opinions on God, nature or reality received from his own prayers and contemplations. That is not proselytization of a kind I am familiar with. </p><p> </p><p>When have I ever tried to actively promote a Christian specific teaching? What benefit would I reap from "proselytizing"? I don't believe that any of you are damned or need to believe in Jesus to receive salvation, so I am clearly not motivated by concern for your souls as a Mainline Protestant Christian might legitimately be. I have generally only ever quoted mystics. Mystics - individuals with individual experiences of God. Yes they are Catholic mystics because I know my own tradition best, however if I was as knowledgeable of Sufi Islam to the extent that I could find a quote to fit every need then I would have no qualms about quoting Rumi, Hafez, Saadi, Jami, Al-Ghazzali etc. rather than Eckhart, John of the Cross and Ruusbroec. If you check back my posts from last year you will even find me quoting sometimes from the Sufi writings I am more conversant with. </p><p> </p><p>With kindest regards, </p><p> </p><p>Vouthon</p></blockquote><p></p>
[QUOTE="Archived_member15, post: 182015, member: 17438"] Dear Tejwant ji, I have already replied to your and Spn's request for my general understanding of Kabir's Shabad above. If you are referring specifically to the quotation from the Bible, I was going to reply to that specifically afterwards, although I pretty much agree already with what Ishna has said to you about it being merely a story and so I don't want to be repetitive. I think that it would be unfair to claim that I have avoided answering your questions. On the other thread I answered your question regarding why Dionysius described God as "it" in considerable depth, with a lot of effort put into the post. I could have instead chose to go out digging in the garden getting some fresh air but instead I decided to sit and reply too you. You found my answer in your own words to be like "gumbo" and "contradictory" and you could not understand it. That is a perception of what I wrote, it does not mean I didn't reply too you. You asked me a second question and I replied to that too in great depth. Yes I quoted from other sources as part of the post but those sources helped my line of argument and also answered your question. You [I]liked[/I] the post and never raised the issue again, so obviously you received a satisfactory answer. What else am I to infer from that? The Bible contains various genres: oral history, moral teachings, poetry, religious songs, prophetic writings etc. Not everything has an explicit moral message intended by the authors. The Old Testament is not just a holy scripture but the history of a people, the history of the Jewish people as they saw their own history. The passage in question does not give any moral commentary on the lurid act which his daughters did to him. It is most likely simply a piece of oral history that the sacred authors believed to be something which actually happened to Lot. It is a (purportedly) historical story, it is not a moral teaching and if anything it is warning us against abusing others to achieve ulterior motives, and showing how far some people are willing to go to achieve their goals, even to do the most horrid acts. The Torah, of which the Book of Genesis is a part, condemns incest as one of the gravest evils, hence why the authors could only be disgusted by such an episode like we are today. The two girls in the story got their father Lot drunk and then essentially assaulted him. That is the context of the story in the preceding passage from which the quote is extracted. Nevertheless the story on its own betokens no need for such moral philosophising. On the subject of proselytization, I can tell you outright that you will find in me no agenda because I have none. I am not an Evangelical, I don't seek to convert anyone to my worldview. If I did, then I would surely be quoting from the Bible itself rather than from sources without any doctrinal bias towards the Christian faith but rather which exhibit mystical teachings that are often against traditional understandings of Christian beliefs in the popular mindset. The Bible is the sacred scripture of the Catholic Church equivalent to the Sikh Guru Granth Sahib ji, not Catholic mystics. Mysticism is a category of its own. Many Catholics are not in the least mystically-minded. It is a phenomenon in various religions. None of my quotations have anything explicitly to do with Christianity that I can see, with the exception of a rare quote from the Catechism, so I would be interested in learning how I can be proselytising when my quotes have nothing to convince anybody of, except for a subjective individual Catholic's opinions on God, nature or reality received from his own prayers and contemplations. That is not proselytization of a kind I am familiar with. When have I ever tried to actively promote a Christian specific teaching? What benefit would I reap from "proselytizing"? I don't believe that any of you are damned or need to believe in Jesus to receive salvation, so I am clearly not motivated by concern for your souls as a Mainline Protestant Christian might legitimately be. I have generally only ever quoted mystics. Mystics - individuals with individual experiences of God. Yes they are Catholic mystics because I know my own tradition best, however if I was as knowledgeable of Sufi Islam to the extent that I could find a quote to fit every need then I would have no qualms about quoting Rumi, Hafez, Saadi, Jami, Al-Ghazzali etc. rather than Eckhart, John of the Cross and Ruusbroec. If you check back my posts from last year you will even find me quoting sometimes from the Sufi writings I am more conversant with. With kindest regards, Vouthon [/QUOTE]
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