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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
Support For The Concept Of Reincarnation In Sikhism?
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<blockquote data-quote="Harry Haller" data-source="post: 161067" data-attributes="member: 14641"><p>Confusedji, </p><p></p><p>I read your post with my wife next to me, and although she is not Sikh, I trust her internal compass, and find myself guided by her frequently when her thoughts are in tandem with what I believe to be Sikhi.</p><p></p><p>When I was in my 20's I had a strong belief in reincarnation, to the point where I embraced death as a release, and in fact flirted with it strongly as a means of strength, and as a show of contempt for life and its game, I viewed life as a card game, and had no fear of folding, the only issue was when exactly to fold, many times I tried to fold, but the game was not over, in the end, I rejected God, spirituality and reincarnation in its entirety and concentrated on the needs of others, I came back into Sikhism less than a year ago. One of the major attractions was that there was a place within Sikhism for all that I had learned, and I could call myself a Sikh again with some pride. I do no think the subject of reincarnation within Sikhism is a major issue, it is an extremely minor issue to me, but I do feel that life must be lived on the basis that this is the only chance We get to experience life in our current format, I am at peace with the concept of nothingness after death, however, I am of a mind that is open enough to accept that anything is possible, however it seems extremely important to live on the basis of accepted nothingness. </p><p></p><p>I do think in terms of the future, and those thoughts are that life MUST be lived on the basis of finality, it is not to justify a belief, but to focus my energies on the here and now, on today, and not on some final outcome. </p><p></p><p>It is interesting that you mention focusing on the past and future, this is something I have managed to distance myself from recently, but as with all my learning, it has not come solely from study, or wisdom, everything I know is the result of being burnt, I am not as wise as many on this forum, nor am I intelligent, I touch things, they burn, that is how I gain my education, and that is how I continue to gain my education. At present I have a dying dog whom I love very much, the experience is teaching me much, it saddens me that my dog has to die so that I may learn, but I feel I am absorbing everything he has learned through my interaction with him at present, although that may make me sound quite cold, it is the opposite, there must be some point to his life, and his death, I will not mourn him, he will be with me forever. </p><p></p><p>It is not that rebirth encourages thinking about the future, it is more that it detracts from the present. </p><p></p><p>If you told me that proliferation of thought is motivated by wrong understanding, also in the present, I would agree with you, and laud you for your ability to see that, and attempt to embrace it. </p><p></p><p>Regarding your last two paragraphs, I would say that nothingness could also be viewed as a continuation, by its very nature nothingness could also be viewed as everythingness. </p><p></p><p>As a Sikh it is important for me to live every day as the Creators apprentice, with qualities of Creator, qualities of the Gurus, when I do that successfully, I find myself in Mukti, I have a forcefield around me, and I feel in tune with Creator, feelings of detachment, a living death, and I believe 100% in what I am doing, and how I understand why I am doing it, I have to confess again that the whole subject of life after death seems unimportant while there is living to do. </p><p></p><p>Confusedji, you are an intelligent man, I hope my attempt at discourse with you makes some sense</p><p></p><p>peacesign</p></blockquote><p></p>
[QUOTE="Harry Haller, post: 161067, member: 14641"] Confusedji, I read your post with my wife next to me, and although she is not Sikh, I trust her internal compass, and find myself guided by her frequently when her thoughts are in tandem with what I believe to be Sikhi. When I was in my 20's I had a strong belief in reincarnation, to the point where I embraced death as a release, and in fact flirted with it strongly as a means of strength, and as a show of contempt for life and its game, I viewed life as a card game, and had no fear of folding, the only issue was when exactly to fold, many times I tried to fold, but the game was not over, in the end, I rejected God, spirituality and reincarnation in its entirety and concentrated on the needs of others, I came back into Sikhism less than a year ago. One of the major attractions was that there was a place within Sikhism for all that I had learned, and I could call myself a Sikh again with some pride. I do no think the subject of reincarnation within Sikhism is a major issue, it is an extremely minor issue to me, but I do feel that life must be lived on the basis that this is the only chance We get to experience life in our current format, I am at peace with the concept of nothingness after death, however, I am of a mind that is open enough to accept that anything is possible, however it seems extremely important to live on the basis of accepted nothingness. I do think in terms of the future, and those thoughts are that life MUST be lived on the basis of finality, it is not to justify a belief, but to focus my energies on the here and now, on today, and not on some final outcome. It is interesting that you mention focusing on the past and future, this is something I have managed to distance myself from recently, but as with all my learning, it has not come solely from study, or wisdom, everything I know is the result of being burnt, I am not as wise as many on this forum, nor am I intelligent, I touch things, they burn, that is how I gain my education, and that is how I continue to gain my education. At present I have a dying dog whom I love very much, the experience is teaching me much, it saddens me that my dog has to die so that I may learn, but I feel I am absorbing everything he has learned through my interaction with him at present, although that may make me sound quite cold, it is the opposite, there must be some point to his life, and his death, I will not mourn him, he will be with me forever. It is not that rebirth encourages thinking about the future, it is more that it detracts from the present. If you told me that proliferation of thought is motivated by wrong understanding, also in the present, I would agree with you, and laud you for your ability to see that, and attempt to embrace it. Regarding your last two paragraphs, I would say that nothingness could also be viewed as a continuation, by its very nature nothingness could also be viewed as everythingness. As a Sikh it is important for me to live every day as the Creators apprentice, with qualities of Creator, qualities of the Gurus, when I do that successfully, I find myself in Mukti, I have a forcefield around me, and I feel in tune with Creator, feelings of detachment, a living death, and I believe 100% in what I am doing, and how I understand why I am doing it, I have to confess again that the whole subject of life after death seems unimportant while there is living to do. Confusedji, you are an intelligent man, I hope my attempt at discourse with you makes some sense peacesign [/QUOTE]
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