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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
One Infinite Creator In Sikhism, What Does It Mean?
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<blockquote data-quote="Archived_member15" data-source="post: 162575" data-attributes="member: 17438"><p>This is very true brother Ambarsaria mundahug</p><p> </p><p>In Christianity one sometimes encounters ascetic-minded people who are not focused on this world but rather on an afterlife born of their own imagination. </p><p> </p><p>The Sikh emphasis on <em>living </em>is very impotant in countering this kind of extreme asceticalism. A Christian such as myself can learn much from Sikhism in this respect. For Sikhs, I have learned, there is no division between the profane and sacred. Holiness is not a state in which one tries to flee from the world and its affairs, as is often the case in certain sects of Hinduism, Gnosticism and in Buddhism where the goal is to liberate oneself from an illusionary world. In such systems of thought the material and fleshly is very much demeaned and the Universe/Creation is sometimes seen as something that restrains or imprisons the spirit and must be fled from; at its most extreme in the gnostic model creation is seen as "evil". For Sikhs creation is permeated with the presence and reality of God, who is in all things without being contained by them or limited to them, indeed he both indwells all created things and at the same time transcends them. Creation is good in Sikhism, the world is good, reality is good. This transitory, material world is part of the Infinite God and shares his attributes, partakes of them, bears His trace in all things. </p><p> </p><p>It is not tommorrow, not in some mythical, unknowable, uncertifiable afterlife or indeed in another lifetime that we experience the <em>Infinite One, the Beautiful, Our Glorious Beloved </em>but rather it is in our '<em>everyday' </em>or '<em>daily</em>' lives. </p><p> </p><p>Unlike some faiths, or should one say understanding by disciples of those faiths, Sikhism is not so much an 'Orthodoxy' (right/correct belief) as it is an '<em>Orthopraxy</em>' (right/correct action). In Sikhi an existence lived according to truth, a truthful life, is accounted as being greater even than the grasping of Truth itself: </p><p> </p><p> </p><p><span style="font-size: 15px">"...<strong>Higher than everything is Truth but higher still is True living</strong>..." </span></p><p> </p><p><span style="font-size: 15px"><em>- Sri Guru Granth Sahib ji, p62</em></span></p><p> </p><p> </p><p>Sikhs thus find God and holiness in the midst of everyday life. </p><p> </p><p> </p><p>The Adi Granth encapsulated the Sikh attitude to holiness for me in these words: </p><p> </p><p> </p><p><span style="font-size: 15px">"...<strong>Spiritual liberation is attained in the midst of laughing, playing, dressing up and eating</strong>..." </span></p><p> </p><p><em><span style="font-size: 15px">- Sri Guru Granth Sahib ji, p 522</span></em></p><p> </p><p> </p><p>Sikhism posits such a positive attitude to life and living. It reminds me of the Rabbinic teaching that the meaning of life is simply 'to <em>live</em>'. </p><p> </p><p>And it correlates much better with the actual teachings of the Lord Jesus, his Apostles, the Church Fathers, saints and teachings of the Catholic Church than any attempt to try and flee reality and demean life. </p><p> </p><p>The above quote in fact reminds me of Jesus' life. </p><p> </p><p>When describing the hypocrisy of the Pharisees, religious leaders of Judea, Jesus explained how they found fault with John the Baptist's "ascetic" life by claiming he was demon possessed and then found fault also with Jesus' life which they saw as too "worldly": </p><p> </p><p> </p><p><span style="font-size: 12px">"...For John the Baptist has come eating no bread and drinking no wine, and you say, ‘He has a demon’; the Son of Man has come eating and drinking, and you say, ‘Look, a glutton and a drunkard, a friend of tax collectors and sinners!..." </span></p><p> </p><p><span style="font-size: 12px">- Jesus Christ (Luke 7:33-34 NRSV)</span></p><p> </p><p> </p><p>CS Lewis, the great Anglican theologian, commented: </p><p> </p><p> </p><p>"...<em>Our Lord Jesus pointed out the contrast between the hermit and ascetic John the Baptist, and Himself who drank wine and went to dinner parties and jostled with every kind of man</em>..."</p><p> </p><p> </p><p>Jesus was thus viewed disdainfully by the religious leaders of his day as a "vagabond" who refused to follow the laws of ritual cleanliness, and for not separating the holy from the everyday. </p><p> </p><p> </p><p><span style="font-size: 12px">"...His disciples said to him, <em>'When will the rest of the dead come about, and when will the new world come</em>?' </span></p><p> </p><p><span style="font-size: 12px">He said to them, <em>'What you look forward to has already come, but you do not recognize it</em>.'..." </span></p><p> </p><p> </p><p><strong><span style="font-size: 12px">- Jesus Christ</span></strong></p><p> </p><p> </p><p> </p><p> </p><p><span style="font-size: 12px">"...You examine the face of heaven and earth, but you have not come to know the one who is in your presence, and you do not know how to examine the present moment..." </span></p><p> </p><p> </p><p> </p><p><span style="font-size: 12px">- <strong>Jesus Christ </strong></span></p><p> </p><p> </p><p><span style="font-size: 12px"><span style="font-size: 12px">"Hearken to the word, understand knowledge, love life, and no one will persecute you, nor will anyone oppress you, other than you yourselves...I have remembered your tears and your grief and your sorrow. They are far from us...You are the Beloved; you are those who will become a cause of life for many. Beseech the Father. Yours is life! Rejoice and be glad as children of God...This is why I say this to you, that you may know yourselves. For the Kingdom of Heaven is like an ear of grain which sprouted in a field. And when it ripened, it scattered its fruit and, in turn, filled the field with ears of grain for another year. You also: be zealous to reap for yourselves an ear of life, that you may be filled with the Kingdom!" </span></span></p><p> <span style="font-size: 12px"></span></p><p><span style="font-size: 12px"><span style="font-size: 12px"><em><strong>- Jesus Christ</strong></em></span></span></p><p> <span style="font-size: 12px"></span></p><p> <span style="font-size: 12px"></span></p><p><span style="font-size: 12px"><em>"...</em>I came that they may have life, and have it to the full<em>..."</em> </span></p><p> <span style="font-size: 12px"></span></p><p><span style="font-size: 12px"><em><strong>- Jesus Christ</strong></em></span></p><p><span style="font-size: 12px"></span></p></blockquote><p></p>
[QUOTE="Archived_member15, post: 162575, member: 17438"] This is very true brother Ambarsaria mundahug In Christianity one sometimes encounters ascetic-minded people who are not focused on this world but rather on an afterlife born of their own imagination. The Sikh emphasis on [I]living [/I]is very impotant in countering this kind of extreme asceticalism. A Christian such as myself can learn much from Sikhism in this respect. For Sikhs, I have learned, there is no division between the profane and sacred. Holiness is not a state in which one tries to flee from the world and its affairs, as is often the case in certain sects of Hinduism, Gnosticism and in Buddhism where the goal is to liberate oneself from an illusionary world. In such systems of thought the material and fleshly is very much demeaned and the Universe/Creation is sometimes seen as something that restrains or imprisons the spirit and must be fled from; at its most extreme in the gnostic model creation is seen as "evil". For Sikhs creation is permeated with the presence and reality of God, who is in all things without being contained by them or limited to them, indeed he both indwells all created things and at the same time transcends them. Creation is good in Sikhism, the world is good, reality is good. This transitory, material world is part of the Infinite God and shares his attributes, partakes of them, bears His trace in all things. It is not tommorrow, not in some mythical, unknowable, uncertifiable afterlife or indeed in another lifetime that we experience the [I]Infinite One, the Beautiful, Our Glorious Beloved [/I]but rather it is in our '[I]everyday' [/I]or '[I]daily[/I]' lives. Unlike some faiths, or should one say understanding by disciples of those faiths, Sikhism is not so much an 'Orthodoxy' (right/correct belief) as it is an '[I]Orthopraxy[/I]' (right/correct action). In Sikhi an existence lived according to truth, a truthful life, is accounted as being greater even than the grasping of Truth itself: [SIZE=4]"...[B]Higher than everything is Truth but higher still is True living[/B]..." [/SIZE] [SIZE=4][I]- Sri Guru Granth Sahib ji, p62[/I][/SIZE] Sikhs thus find God and holiness in the midst of everyday life. The Adi Granth encapsulated the Sikh attitude to holiness for me in these words: [SIZE=4]"...[B]Spiritual liberation is attained in the midst of laughing, playing, dressing up and eating[/B]..." [/SIZE] [I][SIZE=4]- Sri Guru Granth Sahib ji, p 522[/SIZE][/I] Sikhism posits such a positive attitude to life and living. It reminds me of the Rabbinic teaching that the meaning of life is simply 'to [I]live[/I]'. And it correlates much better with the actual teachings of the Lord Jesus, his Apostles, the Church Fathers, saints and teachings of the Catholic Church than any attempt to try and flee reality and demean life. The above quote in fact reminds me of Jesus' life. When describing the hypocrisy of the Pharisees, religious leaders of Judea, Jesus explained how they found fault with John the Baptist's "ascetic" life by claiming he was demon possessed and then found fault also with Jesus' life which they saw as too "worldly": [SIZE=3]"...For John the Baptist has come eating no bread and drinking no wine, and you say, ‘He has a demon’; the Son of Man has come eating and drinking, and you say, ‘Look, a glutton and a drunkard, a friend of tax collectors and sinners!..." [/SIZE] [SIZE=3]- Jesus Christ (Luke 7:33-34 NRSV)[/SIZE] CS Lewis, the great Anglican theologian, commented: "...[I]Our Lord Jesus pointed out the contrast between the hermit and ascetic John the Baptist, and Himself who drank wine and went to dinner parties and jostled with every kind of man[/I]..." Jesus was thus viewed disdainfully by the religious leaders of his day as a "vagabond" who refused to follow the laws of ritual cleanliness, and for not separating the holy from the everyday. [SIZE=3]"...His disciples said to him, [I]'When will the rest of the dead come about, and when will the new world come[/I]?' [/SIZE] [SIZE=3]He said to them, [I]'What you look forward to has already come, but you do not recognize it[/I].'..." [/SIZE] [B][SIZE=3]- Jesus Christ[/SIZE][/B] [SIZE=3]"...You examine the face of heaven and earth, but you have not come to know the one who is in your presence, and you do not know how to examine the present moment..." [/SIZE] [SIZE=3]- [B]Jesus Christ [/B][/SIZE] [SIZE=3][SIZE=3]"Hearken to the word, understand knowledge, love life, and no one will persecute you, nor will anyone oppress you, other than you yourselves...I have remembered your tears and your grief and your sorrow. They are far from us...You are the Beloved; you are those who will become a cause of life for many. Beseech the Father. Yours is life! Rejoice and be glad as children of God...This is why I say this to you, that you may know yourselves. For the Kingdom of Heaven is like an ear of grain which sprouted in a field. And when it ripened, it scattered its fruit and, in turn, filled the field with ears of grain for another year. You also: be zealous to reap for yourselves an ear of life, that you may be filled with the Kingdom!" [/SIZE] [SIZE=3][I][B]- Jesus Christ[/B][/I][/SIZE] [I]"...[/I]I came that they may have life, and have it to the full[I]..."[/I] [I][B]- Jesus Christ[/B][/I] [/SIZE] [/QUOTE]
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One Infinite Creator In Sikhism, What Does It Mean?
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