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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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<blockquote data-quote="BhagatSingh" data-source="post: 98767" data-attributes="member: 2610"><p>OK</p><p>Ram, the son of dashrath is percieved to be the embodiment of God by Hindus.</p><p>Ram, the son of dasrath is shown with long hair. </p><p>Kabir is talking to Hindus i.e. he is addressing a certain issue or whatever... to Hindus.</p><p>Kabir is essentially refferring to the embodiment of God whom is percieved with long hair.</p><p> </p><p>Now Kabir's shabad with this perpestive has been taken out of that social context and has been placed in SGGS.</p><p>In SGGS, we say that God is essentially, abstract, without form. </p><p>So when Kabir's words are placed in this context; the description of this embodiment of God, loses its meaning. The phrase "long-haired Lord" is meaningless in the context of SGGS. </p><p> </p><p>Another scenario.</p><p>Suppose Kabir imagines this God with long hair. And he simply states that to a general audience. </p><p>But SGGS teaches us that God has all attributes and no attributes. So God could have long hair and could also have no hair. </p><p>That implies that Kabir has his own perspective of God. God is how Kabir describes him and he isn't how kabir describes him. Whatever Kabir says is what he thinks of God.</p><p>The phrase long-haired is ambiguous because it begs the question: How long?</p><p>If I had a shaved head, a hair that is one centimeter in length is long to me. </p><p>But if I have a head full of hair that are more than a meter long. A head full of one centimeter long hair is next to a shaved head. </p><p>So now must we look at how long Kabirs hair were to try to understand what he means by long hair.</p><p>Also, he says LONG hair not uncut hair, which are completely different things. Uncut hair could possible be long but long hair don't have to be uncut. </p><p> </p><p>You see this type of discussion is not going to lead to answering the unknown (the question about hairs) because it simply replaces one thing that is not known by something else that is equally not known.</p><p>You've said that we should see the importance of such a descriptions when you state:</p><p></p><p>Why should we look at one description when there are countless other "descriptions" saying you cannot describe him. Is this a contradiction? If not then it clearly shows that the way God is described with a form DOES NOT matter! Sikh Gurus did not give a hoot about how Kabir described God, what they did give a hoot about is <strong>what he taught and what values he brought into society!</strong></p><p>What matter are the improvements in society and self, that is what SGGS teaches and focuses on.</p><p> </p><p>So now lets get back to the issue of hair without making references to descriptions of God. </p><p> </p><p> </p><p>Tony Ji to you I must apologise. In trying to answer what Jarnail Singh ji keeps bringing up, I went back to his and my posts and realized that you were questioning what you think are my set of beliefs without realizing that I don't hold those beliefs.</p><p></p><p>I believe I have both answered your question and clarified my beliefs.</p><p>But please reconsider those posts as I have not changed my argument. I believe you HAVE missed vital details in my post. I believe my post with the passages is bit confusing as my views are sort of jumbled in with the passages. That is, they don't stand out and one's eye may skip right through them. I cannot edit my post now but try to read this thoroughly <a href="http://www.sikhphilosophy.net/sikh-sikhi-sikhism/24540-the-five-ks-why-2.html#post98163" target="_blank">http://www.sikhphilosophy.net/sikh-sikhi-sikhism/24540-the-five-ks-why-2.html#post98163</a>.</p><p>Then report back immediately with any concerns you may have. <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> </p><p>Again, I state that let's continue with the discussion and Q&A, without bringing in different descriptions of God.</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 98767, member: 2610"] OK Ram, the son of dashrath is percieved to be the embodiment of God by Hindus. Ram, the son of dasrath is shown with long hair. Kabir is talking to Hindus i.e. he is addressing a certain issue or whatever... to Hindus. Kabir is essentially refferring to the embodiment of God whom is percieved with long hair. Now Kabir's shabad with this perpestive has been taken out of that social context and has been placed in SGGS. In SGGS, we say that God is essentially, abstract, without form. So when Kabir's words are placed in this context; the description of this embodiment of God, loses its meaning. The phrase "long-haired Lord" is meaningless in the context of SGGS. Another scenario. Suppose Kabir imagines this God with long hair. And he simply states that to a general audience. But SGGS teaches us that God has all attributes and no attributes. So God could have long hair and could also have no hair. That implies that Kabir has his own perspective of God. God is how Kabir describes him and he isn't how kabir describes him. Whatever Kabir says is what he thinks of God. The phrase long-haired is ambiguous because it begs the question: How long? If I had a shaved head, a hair that is one centimeter in length is long to me. But if I have a head full of hair that are more than a meter long. A head full of one centimeter long hair is next to a shaved head. So now must we look at how long Kabirs hair were to try to understand what he means by long hair. Also, he says LONG hair not uncut hair, which are completely different things. Uncut hair could possible be long but long hair don't have to be uncut. You see this type of discussion is not going to lead to answering the unknown (the question about hairs) because it simply replaces one thing that is not known by something else that is equally not known. You've said that we should see the importance of such a descriptions when you state: Why should we look at one description when there are countless other "descriptions" saying you cannot describe him. Is this a contradiction? If not then it clearly shows that the way God is described with a form DOES NOT matter! Sikh Gurus did not give a hoot about how Kabir described God, what they did give a hoot about is [B]what he taught and what values he brought into society![/B] What matter are the improvements in society and self, that is what SGGS teaches and focuses on. So now lets get back to the issue of hair without making references to descriptions of God. Tony Ji to you I must apologise. In trying to answer what Jarnail Singh ji keeps bringing up, I went back to his and my posts and realized that you were questioning what you think are my set of beliefs without realizing that I don't hold those beliefs. I believe I have both answered your question and clarified my beliefs. But please reconsider those posts as I have not changed my argument. I believe you HAVE missed vital details in my post. I believe my post with the passages is bit confusing as my views are sort of jumbled in with the passages. That is, they don't stand out and one's eye may skip right through them. I cannot edit my post now but try to read this thoroughly [URL]http://www.sikhphilosophy.net/sikh-sikhi-sikhism/24540-the-five-ks-why-2.html#post98163[/URL]. Then report back immediately with any concerns you may have. :) Again, I state that let's continue with the discussion and Q&A, without bringing in different descriptions of God. [/QUOTE]
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