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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
Painting Without A Canvas (part 2)
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<blockquote data-quote="Sinister" data-source="post: 76976" data-attributes="member: 2684"><p><span style="color: darkolivegreen"><span style="font-family: 'Verdana'"><strong><em><span style="color: black">Aad ji, although I value your response please understand that there is nothing more that I pray for, than the death of absolute certainty…so in the spirit of debate you have shackled me into a rebuttal (self inflicted by me and I think unconsciously by you…enough blame to go around...in a good way).</span></em></strong></span></span></p><p> </p><p><strong><em><span style="color: darkolivegreen"><span style="font-family: 'Verdana'"><u>He is Truth and consciousness of Him is True because He is Consciousness.</u></span></span></em></strong></p><p> </p><p><strong><em><span style="color: darkolivegreen"><span style="font-family: 'Verdana'">Rebuttal:</span></span></em></strong></p><p>I am Truth and consciousness of myself is true because I am consciousness.</p><p> </p><p>Which one is more aesthetically pleasing? Which one follows Occam’s razor? (that is a matter of taste, nothing more)</p><p> </p><p> </p><p><strong><em><span style="color: darkolivegreen"><span style="font-family: 'Verdana'">Recall:</span></span></em></strong></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The point of philosophy is to start with something so simple as not to seem worth stating, and to end with something so paradoxical that no one will believe it. </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">-Bertrand Russell</span></span></p><p> </p><p>Again we see the forces of externalism vs the force of internalism (and around and around we go…like a merry-go-round)…you have chosen a very externalist view right here by stating; “He is truth”…as if truth is external to you. But then you also state “he is consciousness”…which is a very internalistic view. By this logic, you are ‘He’ and ‘He’ is you. Therefore;</p><p> </p><p><span style="color: darkolivegreen"><span style="font-family: 'Verdana'"><strong><em>He is Truth and consciousness of Him is True because He is Consciousness <span style="color: red">=</span><span style="color: red">~=</span></em></strong></span></span> I am Truth and consciousness of myself is true because I am consciousness</p><p> </p><p>According to the principle of Occam’s Razor the former argument can be null because it is not proven like the latter.</p><p>Kant’s answer “I think therefore I am” Supports the latter not the former. The “I” exists for all of humanity But the “He” doesn’t. Again the sheer existence of the "he" requires belief.</p><p> </p><p> </p><p>But why is externalism winning in the poll?</p><p>We can say that the majority of Sikhs are externalists (because they must accept the quote you provided) ei: “God is truth” …now all we have to do is find out WHY? </p><p> </p><p>Well that’s easy….im pretty sure Sikhi stated somewhere “god is truth” (or equated him with the word ‘Sach’)</p><p> </p><p><span style="color: darkolivegreen"><span style="font-family: 'Verdana'"><strong><em><span style="color: black"><em><strong>Sikhs are externalists because according to dogma they must believe the premise:</strong></em></span></em></strong></span></span></p><p> </p><p><strong><em><span style="color: darkolivegreen"><span style="font-family: 'Verdana'"><u>“He is Truth and consciousness of Him is True because He is Consciousness.”</u></span></span></em></strong></p><p> </p><p><span style="color: darkolivegreen"><span style="font-family: 'Verdana'"><strong><em><span style="color: black">Rather than another premise which may also be equally true:</span></em></strong></span></span></p><p> </p><p><u>I am Truth and consciousness of myself is true because I am consciousness</u>.</p><p> </p><p><span style="color: darkolivegreen"><span style="font-family: 'Verdana'"><strong><em><span style="color: black">The former being a more externalist statement than the latter.</span></em></strong></span></span></p><p> </p><p><span style="color: darkolivegreen"><span style="font-family: 'Verdana'"><strong><em><span style="color: black">cheers</span></em></strong></span></span></p></blockquote><p></p>
[QUOTE="Sinister, post: 76976, member: 2684"] [COLOR=darkolivegreen][FONT=Verdana][B][I][COLOR=black]Aad ji, although I value your response please understand that there is nothing more that I pray for, than the death of absolute certainty…so in the spirit of debate you have shackled me into a rebuttal (self inflicted by me and I think unconsciously by you…enough blame to go around...in a good way).[/COLOR][/I][/B][/FONT][/COLOR] [B][I][COLOR=darkolivegreen][FONT=Verdana][U]He is Truth and consciousness of Him is True because He is Consciousness.[/U][/FONT][/COLOR][/I][/B] [B][I][COLOR=darkolivegreen][FONT=Verdana]Rebuttal:[/FONT][/COLOR][/I][/B] I am Truth and consciousness of myself is true because I am consciousness. Which one is more aesthetically pleasing? Which one follows Occam’s razor? (that is a matter of taste, nothing more) [B][I][COLOR=darkolivegreen][FONT=Verdana]Recall:[/FONT][/COLOR][/I][/B] [FONT=Times New Roman][SIZE=3]The point of philosophy is to start with something so simple as not to seem worth stating, and to end with something so paradoxical that no one will believe it. [/SIZE][/FONT] [FONT=Times New Roman][SIZE=3]-Bertrand Russell[/SIZE][/FONT] Again we see the forces of externalism vs the force of internalism (and around and around we go…like a merry-go-round)…you have chosen a very externalist view right here by stating; “He is truth”…as if truth is external to you. But then you also state “he is consciousness”…which is a very internalistic view. By this logic, you are ‘He’ and ‘He’ is you. Therefore; [COLOR=darkolivegreen][FONT=Verdana][B][I]He is Truth and consciousness of Him is True because He is Consciousness [COLOR=red]=[/COLOR][COLOR=red]~=[/COLOR][/I][/B][/FONT][/COLOR] I am Truth and consciousness of myself is true because I am consciousness According to the principle of Occam’s Razor the former argument can be null because it is not proven like the latter. Kant’s answer “I think therefore I am” Supports the latter not the former. The “I” exists for all of humanity But the “He” doesn’t. Again the sheer existence of the "he" requires belief. But why is externalism winning in the poll? We can say that the majority of Sikhs are externalists (because they must accept the quote you provided) ei: “God is truth” …now all we have to do is find out WHY? Well that’s easy….im pretty sure Sikhi stated somewhere “god is truth” (or equated him with the word ‘Sach’) [COLOR=darkolivegreen][FONT=Verdana][B][I][COLOR=black][I][B]Sikhs are externalists because according to dogma they must believe the premise:[/B][/I][/COLOR][/I][/B][/FONT][/COLOR] [B][I][COLOR=darkolivegreen][FONT=Verdana][U]“He is Truth and consciousness of Him is True because He is Consciousness.”[/U][/FONT][/COLOR][/I][/B] [COLOR=darkolivegreen][FONT=Verdana][B][I][COLOR=black]Rather than another premise which may also be equally true:[/COLOR][/I][/B][/FONT][/COLOR] [U]I am Truth and consciousness of myself is true because I am consciousness[/U]. [COLOR=darkolivegreen][FONT=Verdana][B][I][COLOR=black]The former being a more externalist statement than the latter.[/COLOR][/I][/B][/FONT][/COLOR] [COLOR=darkolivegreen][FONT=Verdana][B][I][COLOR=black]cheers[/COLOR][/I][/B][/FONT][/COLOR] [/QUOTE]
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Hard Talk
Painting Without A Canvas (part 2)
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