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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
The Concept Of God In Sikhism
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<blockquote data-quote="max314" data-source="post: 27001" data-attributes="member: 2817"><p>A priviledge and a pleasure :wink:</p><p></p><p> </p><p>Society seems to have this innate concept that when one 'prays' they do so to a supernatural deity of some kind, be it one God or one of many.</p><p></p><p>But in Sikkhism there really is only one practice that can be considered 'prayer' and that is the practice of '<em>näm simran', or the meditation on the concept of God.</em></p><p><em></em></p><p><em>Salvation is not reached in an ethereal sense (i.e. "do this and you'll be rewarded" sense), but rather an inner peace and tranquility of humbling oneself against the greater universe is an experience that allows one to come to terms with their own diminutive stature with regards to the universe. Once we have broken those foundations of ego and pride, then we can begin to build ourselves back up.</em></p><p><em></em></p><p><em>The 'prayer' (for want of a better word) in Sikkhism serves precisely this purpose.</em></p><p><em></em></p><p><em>It's almost reminiscent of that scene in <em>Fight Club</em> where Tyler Durden says "it's only after you've lost everything that you're free to do anything" and how "only after disaster can we be resurrected".</em></p><p><em></em></p><p><em>The epiphanical realisation of God serevs as that kind of deconstructionism of one's life. To pull away the illusions imposed on us since childhood, thus allowing us to create an illusion of our own that suits us and our new-found sense of 'oneness' much better than the one preceding it.</em></p><p><em></em></p><p><em> </em></p><p><em>"Take offense from these views"? I almost agree with them :wink:</em></p><p><em></em></p><p><em>But allow me to explain.</em></p><p><em></em></p><p><em>Firstly, the conclusion that God is outside of qualitative perception is not an opinion. There is no concrete evidential material that can 'prove' the existence of God (well, there kind of is, but I'll come on to that later). If there was, then everyone on Earth would believe in God, just as we now believe that the Earth is round.</em></p><p><em></em></p><p><em>As such, God is instantly beyond the immediate human senses. This much is fact.</em></p><p><em></em></p><p><em>Secondly, the idea that "God is beyond all rationality" is a statement that requires careful revision. It's not tht "God is beyond <strong>all</strong> rationality", but rather that "God is beyond <strong>our</strong> rationality". This much is not hard to conceive. Living organisms are designed to do one thing, and one thing only: survive. The wonderful irony, of course, is that the one thing organisms spend their lives trying to avoid is the one thing whose certainty is a rollicking 100% :}{}{}: Anyway, the fact that organisms are designed to 'survive' means that our idea of rationality and morality stems from that very same idea. Our entire moral belief system of 'right' and 'wrong', 'good' and 'bad' stems from our base instinct to 'survive'.</em></p><p><em></em></p><p><em>But God is not a biological organism. He is the omnipotent.</em></p><p><em></em></p><p><em>'Right', 'wrong', 'good', 'bad' as we understand them in our highly subjective day-to-day lives is not the same moral code by which God necessarily functions...because he has no use for it.</em></p><p><em></em></p><p><em>Guru Nänak, in the <em>mool mantra</em>, describes this exact thing with perfectly pitched poetry this precise concept (though it's done much more succinctly and in a more aesthetically pleasing way :}{}{}<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" />. Ergo, God is beyond human constructs, and it doesn't take a lot of effort to see how and why.</em></p><p><em></em></p><p><em>Now, onto the "external symbolic behaviours".</em></p><p><em></em></p><p><em>Of course, you'd have to specify precisely which ones you are talking about in order for me to answer them effectively, but the fact remains that whilst the illusion of life and the struggle for survival may be a lowly and trivial pursuit in the grand scheme of the univserse, it is - nevertheless - <strong>our</strong> lowly and trivial pursuit.</em></p><p><em></em></p><p><em>Sikkhism has the idea of balancing the spiritual ("<em>piri</em>") and the temporal/practial ("<em>miri</em>") sides of living. That is why the tennet of "<em>näm japö</em>" ("meditate on God") exists alongside that of "<em>kirt karö</em>" ("do one's duty"), "<em>vand ké shakö</em>" ("share your earnings") and "<em>gristi jïvan rakhö</em>" ("live a family life"). This was contrary to many Hindu ascetists who would deny the world completely, leaving behind their social obligations in the selfish pursuit of spiritual self-gratification.</em></p><p><em></em></p><p><em>Due to the practical requirements of the times, certain practices were encouraged by the Gurus. Such practices included the carrying of arms to defend oneself (which didn't arise till later down the chain of Gurus, but has now become one of the Sikkh community's most defining symbols).</em></p><p><em></em></p><p><em>Those are the only real 'ritualisms' I can think of off the top of my head, though specific examples would most certainly be appreciated if you wish for me to go into more detail.</em></p><p><em></em></p><p> <em></em></p><p><em>Oh, thank <em>you</em> <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite8" alt=":D" title="Big Grin :D" loading="lazy" data-shortname=":D" /></em></p></blockquote><p></p>
[QUOTE="max314, post: 27001, member: 2817"] A priviledge and a pleasure :wink: Society seems to have this innate concept that when one 'prays' they do so to a supernatural deity of some kind, be it one God or one of many. But in Sikkhism there really is only one practice that can be considered 'prayer' and that is the practice of '[i]näm simran', or the meditation on the concept of God. Salvation is not reached in an ethereal sense (i.e. "do this and you'll be rewarded" sense), but rather an inner peace and tranquility of humbling oneself against the greater universe is an experience that allows one to come to terms with their own diminutive stature with regards to the universe. Once we have broken those foundations of ego and pride, then we can begin to build ourselves back up. The 'prayer' (for want of a better word) in Sikkhism serves precisely this purpose. It's almost reminiscent of that scene in [I]Fight Club[/I] where Tyler Durden says "it's only after you've lost everything that you're free to do anything" and how "only after disaster can we be resurrected". The epiphanical realisation of God serevs as that kind of deconstructionism of one's life. To pull away the illusions imposed on us since childhood, thus allowing us to create an illusion of our own that suits us and our new-found sense of 'oneness' much better than the one preceding it. "Take offense from these views"? I almost agree with them :wink: But allow me to explain. Firstly, the conclusion that God is outside of qualitative perception is not an opinion. There is no concrete evidential material that can 'prove' the existence of God (well, there kind of is, but I'll come on to that later). If there was, then everyone on Earth would believe in God, just as we now believe that the Earth is round. As such, God is instantly beyond the immediate human senses. This much is fact. Secondly, the idea that "God is beyond all rationality" is a statement that requires careful revision. It's not tht "God is beyond [B]all[/B] rationality", but rather that "God is beyond [B]our[/B] rationality". This much is not hard to conceive. Living organisms are designed to do one thing, and one thing only: survive. The wonderful irony, of course, is that the one thing organisms spend their lives trying to avoid is the one thing whose certainty is a rollicking 100% :}{}{}: Anyway, the fact that organisms are designed to 'survive' means that our idea of rationality and morality stems from that very same idea. Our entire moral belief system of 'right' and 'wrong', 'good' and 'bad' stems from our base instinct to 'survive'. But God is not a biological organism. He is the omnipotent. 'Right', 'wrong', 'good', 'bad' as we understand them in our highly subjective day-to-day lives is not the same moral code by which God necessarily functions...because he has no use for it. Guru Nänak, in the [I]mool mantra[/I], describes this exact thing with perfectly pitched poetry this precise concept (though it's done much more succinctly and in a more aesthetically pleasing way :}{}{}:). Ergo, God is beyond human constructs, and it doesn't take a lot of effort to see how and why. Now, onto the "external symbolic behaviours". Of course, you'd have to specify precisely which ones you are talking about in order for me to answer them effectively, but the fact remains that whilst the illusion of life and the struggle for survival may be a lowly and trivial pursuit in the grand scheme of the univserse, it is - nevertheless - [B]our[/B] lowly and trivial pursuit. Sikkhism has the idea of balancing the spiritual ("[I]piri[/I]") and the temporal/practial ("[I]miri[/I]") sides of living. That is why the tennet of "[I]näm japö[/I]" ("meditate on God") exists alongside that of "[I]kirt karö[/I]" ("do one's duty"), "[I]vand ké shakö[/I]" ("share your earnings") and "[I]gristi jïvan rakhö[/I]" ("live a family life"). This was contrary to many Hindu ascetists who would deny the world completely, leaving behind their social obligations in the selfish pursuit of spiritual self-gratification. Due to the practical requirements of the times, certain practices were encouraged by the Gurus. Such practices included the carrying of arms to defend oneself (which didn't arise till later down the chain of Gurus, but has now become one of the Sikkh community's most defining symbols). Those are the only real 'ritualisms' I can think of off the top of my head, though specific examples would most certainly be appreciated if you wish for me to go into more detail. Oh, thank [I]you[/I] :D[/i] [/QUOTE]
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The Concept Of God In Sikhism
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