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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 Problem With Religion
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<blockquote data-quote="S|kH" data-source="post: 62540" data-attributes="member: 217"><p>First off, thanks for the reply. I've read all the previous replies and will make an attempt to clear up some things. Besides all that, this is definitely intellectually stimulating, which is what I was looking for.</p><p></p><p>As per my question "Prove God exists" -- it wasn't directed as short-sighted or shallowness. I was actually going to make another thread titled "Let's play a game" and tell someone to give me the role of the theist or atheist, and we prove points first logically, then metaphysically, and then religiously to try to derive an equal conclusion. Instead, I got tired and latched it on at the bottom of my initial post lol.</p><p></p><p></p><p>I generally agree with everything else you've said. As for Sikhism, the submission aspect definitely came in from islamic philosophy, but I was talking in regards to all religion. I believe any diety or theistic belief that requires you to become detached from the current world for a "larger meaning" or has terms relevant to "God's Will/Hukam/Kirpa" is the same form of submission. Even if it was islamic influence, I believe theistic philosophies rely on the individual to always submit to a higher calling. Christianity has similar attributes, as do other religions not as deeply influenced by islam. Although, this is a moot point because we will never fully be able to analyze a community so deeply influenced by Islam to see what it would be without the influence. </p><p></p><p>Second, by no means did I mean to discredit the impact of the SGGS as a historical book relevant to its time period. It was leaps and bounds ahead of other material published at that time period for motivating people to work together for a safer outcome. That's the thing though -- as time goes on, people "intrepret" newer meanings out a book which was written for a specific time period. My analogy to sggs being released in present-time was just that, if you remove the book out of its historical context, you began to realize the "morality/theory/philosophy" of it is not as attuned to modern day as a religious believer would make it seem. My main point was to show that like any other book, is written in historical context. Religious people believe that their scriptures trascend time, that the "law of God" does not change. If you take out the historical context, and refer to it just from the religiousity aspect -- it does change, it loses most of its meaning. Of course, you are correct though. This is just an "IF" statement. No one will know 100%, but its safe to say the above with the amount of science-fiction books that are created in today's time, or the books based around societal morals. </p><p></p><p>As far as letting go of the past, and tweaking it. I do not mean 100% let go, of course if you turn a blind-eye history will repeat itself. You definitely learn from it, but the religious believer in general does not feel the need to tweak. And that's not even my main concern.</p><p></p><p>My main concern is the religious apologetics that tweak the religion on a personal-level, but allow the fundamentalists to take control of the institutions. It's the apologetics that need to seek the truth, and let go more-so, so that the institution can be re-run and not under extreme conservative control. It's the mainstream Sikhs that allow the fuel for the fundamentalists to stay in power. (Like any religion, theistic belief, aka "submission"). The underlying problem is the theistic nature that "it doesnt effect me or my family" and to "submit to a bigger authority not recognizable". Sounds very similar to someone submitting to an authority based on a different continent that they do not even know who runs or the motives behind running it (SGPC, and the blind sikhs in western worlds who follow strict rehit). These people only change the aspects of religion that effect them, and refuse to acknowledge that they need to work together on a societal level to overcome this blind submission to someone in power. The people they are submitting to, are no longer God, they are allowing themselves to become victimized by people in power, by the institutions that fuel off the religious myth of submitting to a God and keeping humanity disconnected from reality. (another note, what an amazing way to take your mind off war, losing your children, other than to become so disconnected with reality -- SGGS in historical context). Have we reached a point of higher awareness and knowledge that disconnected yourself is no longer the solution? I hope so, and that is what I deem as progression. </p><p></p><p>As for your kaljug statements, I've never heard it said better! And I will quote you when referring to friends on that arguement lol</p><p></p><p>Side note - I don't even know if the above makes sense. It's 5:30am, I've been up all night studying for 2 midterms. Thought I'd take a study break and respond to a few posts. </p><p></p><p>Interesting discussion though, keep it safe and moving along =)</p></blockquote><p></p>
[QUOTE="S|kH, post: 62540, member: 217"] First off, thanks for the reply. I've read all the previous replies and will make an attempt to clear up some things. Besides all that, this is definitely intellectually stimulating, which is what I was looking for. As per my question "Prove God exists" -- it wasn't directed as short-sighted or shallowness. I was actually going to make another thread titled "Let's play a game" and tell someone to give me the role of the theist or atheist, and we prove points first logically, then metaphysically, and then religiously to try to derive an equal conclusion. Instead, I got tired and latched it on at the bottom of my initial post lol. I generally agree with everything else you've said. As for Sikhism, the submission aspect definitely came in from islamic philosophy, but I was talking in regards to all religion. I believe any diety or theistic belief that requires you to become detached from the current world for a "larger meaning" or has terms relevant to "God's Will/Hukam/Kirpa" is the same form of submission. Even if it was islamic influence, I believe theistic philosophies rely on the individual to always submit to a higher calling. Christianity has similar attributes, as do other religions not as deeply influenced by islam. Although, this is a moot point because we will never fully be able to analyze a community so deeply influenced by Islam to see what it would be without the influence. Second, by no means did I mean to discredit the impact of the SGGS as a historical book relevant to its time period. It was leaps and bounds ahead of other material published at that time period for motivating people to work together for a safer outcome. That's the thing though -- as time goes on, people "intrepret" newer meanings out a book which was written for a specific time period. My analogy to sggs being released in present-time was just that, if you remove the book out of its historical context, you began to realize the "morality/theory/philosophy" of it is not as attuned to modern day as a religious believer would make it seem. My main point was to show that like any other book, is written in historical context. Religious people believe that their scriptures trascend time, that the "law of God" does not change. If you take out the historical context, and refer to it just from the religiousity aspect -- it does change, it loses most of its meaning. Of course, you are correct though. This is just an "IF" statement. No one will know 100%, but its safe to say the above with the amount of science-fiction books that are created in today's time, or the books based around societal morals. As far as letting go of the past, and tweaking it. I do not mean 100% let go, of course if you turn a blind-eye history will repeat itself. You definitely learn from it, but the religious believer in general does not feel the need to tweak. And that's not even my main concern. My main concern is the religious apologetics that tweak the religion on a personal-level, but allow the fundamentalists to take control of the institutions. It's the apologetics that need to seek the truth, and let go more-so, so that the institution can be re-run and not under extreme conservative control. It's the mainstream Sikhs that allow the fuel for the fundamentalists to stay in power. (Like any religion, theistic belief, aka "submission"). The underlying problem is the theistic nature that "it doesnt effect me or my family" and to "submit to a bigger authority not recognizable". Sounds very similar to someone submitting to an authority based on a different continent that they do not even know who runs or the motives behind running it (SGPC, and the blind sikhs in western worlds who follow strict rehit). These people only change the aspects of religion that effect them, and refuse to acknowledge that they need to work together on a societal level to overcome this blind submission to someone in power. The people they are submitting to, are no longer God, they are allowing themselves to become victimized by people in power, by the institutions that fuel off the religious myth of submitting to a God and keeping humanity disconnected from reality. (another note, what an amazing way to take your mind off war, losing your children, other than to become so disconnected with reality -- SGGS in historical context). Have we reached a point of higher awareness and knowledge that disconnected yourself is no longer the solution? I hope so, and that is what I deem as progression. As for your kaljug statements, I've never heard it said better! And I will quote you when referring to friends on that arguement lol Side note - I don't even know if the above makes sense. It's 5:30am, I've been up all night studying for 2 midterms. Thought I'd take a study break and respond to a few posts. Interesting discussion though, keep it safe and moving along =) [/QUOTE]
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