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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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Sikhism, A Religion Created By God
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<blockquote data-quote="spnadmin" data-source="post: 95682" data-attributes="member: 35"><p>tony ji</p><p></p><p>Here is where I must respectfully disagree with you -- and at the risk of inviting criticism from some of my Sikh sangat. I hope not. Let me make this statement and then say why it was important for me to include some thoughts and images from Rumi.</p><p></p><p>There is a widespread desire to claim that religions are shallow and corruptible. And to add to this that we all worship the same God. Permit me to suggest that we may not be worshiping the same God, because our construction of God is quite different from faith to faith. Often the followers of a path worship a God as described to them by religion. The descriptions are very different.</p><p></p><p>Jews and Muslims worship a God who demands/demanded sacrifice as a proof of faith and a test of purity. Christians worship a God who made a sacrifice of his only son as proof of his love and offer of salvation. Sikhs in stark contrast follow a path whose founder, Guru Nanak Dev ji, states over and over again in Gurbani -- I make a sacrifice of MYSELF, I sacrifice myself to the Naam, I sacrifice myself to the holy congregation, I sacrifice myself to the company of the holy, I sacrifice myself to the feet of the saints.</p><p></p><p>Look at who is demanding and who is making sacrifices in these three traditions! It is not the same across traditions, is it? Guru Nanak offers a transformational thought! Faith and devotion in Sikhism is to a God (Divine Consciousness) who makes no demands and of whom consciousness is freely obtained in a fundamentally personal way. </p><p></p><p>Consciousness of God in the other religions mentioned is of a God who is fundamentally separate -- and there is always a dualism between God and Devotee. The divide is overcome by "sacrifice" by one to the other. Either human to God; or by God to human. As if an old dispute required compensation to be set straight. This is not found in Sikhism.</p><p></p><p>I must disagree with your fundamental thesis therefore. Please do not be offended. <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>Now why did I take a risk and quote Rumi -- who was the Sufi who began the traditional sema ritual now practiced by whirling dervishes. I quoted Rumi because I do not agree with the statements made by forum member Sahdu ji either. Please do not be offended. :idea:</p><p></p><p>Rumi, unlike his fellows in Islam, saw God, not as God, but as a Divine Consciousness, for whom the only sadness (no disputes here either) was to be unseen by the faithful. The Divine for Rumi dwelt within each and every heart. The Divine is ever present within individual consciousness. The Divine is not understood or obtained by rational argument and discussion because intelligence is mind not heart. In fact all modes of deliberate intelligence and ratonal effort to bridge the painful sense of separation from the Divine will obscure the Divine, who can only be understood and obtained by intuition, and by reaching a state of "thoughtless-ness" and total absorption in the flow or energy of the universe. </p><p></p><p>Read the snippets again. See and hear Rumi saying to the beloved Divine: You are my beloved. You are always within me, and I need only to find myself within you. As our Gurus say to us: The fish is in the ocean; the ocean is in the fish. This realization is fundamentally voluntary and fundamentally personal. </p><p></p><p>Equivalences of God-conscousness across patterns of religions and belief in God are just not there.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 95682, member: 35"] tony ji Here is where I must respectfully disagree with you -- and at the risk of inviting criticism from some of my Sikh sangat. I hope not. Let me make this statement and then say why it was important for me to include some thoughts and images from Rumi. There is a widespread desire to claim that religions are shallow and corruptible. And to add to this that we all worship the same God. Permit me to suggest that we may not be worshiping the same God, because our construction of God is quite different from faith to faith. Often the followers of a path worship a God as described to them by religion. The descriptions are very different. Jews and Muslims worship a God who demands/demanded sacrifice as a proof of faith and a test of purity. Christians worship a God who made a sacrifice of his only son as proof of his love and offer of salvation. Sikhs in stark contrast follow a path whose founder, Guru Nanak Dev ji, states over and over again in Gurbani -- I make a sacrifice of MYSELF, I sacrifice myself to the Naam, I sacrifice myself to the holy congregation, I sacrifice myself to the company of the holy, I sacrifice myself to the feet of the saints. Look at who is demanding and who is making sacrifices in these three traditions! It is not the same across traditions, is it? Guru Nanak offers a transformational thought! Faith and devotion in Sikhism is to a God (Divine Consciousness) who makes no demands and of whom consciousness is freely obtained in a fundamentally personal way. Consciousness of God in the other religions mentioned is of a God who is fundamentally separate -- and there is always a dualism between God and Devotee. The divide is overcome by "sacrifice" by one to the other. Either human to God; or by God to human. As if an old dispute required compensation to be set straight. This is not found in Sikhism. I must disagree with your fundamental thesis therefore. Please do not be offended. :) Now why did I take a risk and quote Rumi -- who was the Sufi who began the traditional sema ritual now practiced by whirling dervishes. I quoted Rumi because I do not agree with the statements made by forum member Sahdu ji either. Please do not be offended. :idea: Rumi, unlike his fellows in Islam, saw God, not as God, but as a Divine Consciousness, for whom the only sadness (no disputes here either) was to be unseen by the faithful. The Divine for Rumi dwelt within each and every heart. The Divine is ever present within individual consciousness. The Divine is not understood or obtained by rational argument and discussion because intelligence is mind not heart. In fact all modes of deliberate intelligence and ratonal effort to bridge the painful sense of separation from the Divine will obscure the Divine, who can only be understood and obtained by intuition, and by reaching a state of "thoughtless-ness" and total absorption in the flow or energy of the universe. Read the snippets again. See and hear Rumi saying to the beloved Divine: You are my beloved. You are always within me, and I need only to find myself within you. As our Gurus say to us: The fish is in the ocean; the ocean is in the fish. This realization is fundamentally voluntary and fundamentally personal. Equivalences of God-conscousness across patterns of religions and belief in God are just not there. [/QUOTE]
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Sikhism, A Religion Created By God
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