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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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What Use Is It To Believe Everything?
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<blockquote data-quote="BhagatSingh" data-source="post: 162938" data-attributes="member: 2610"><p>A stance comes naturally when both sides are understood. This kind of stance is very different from a stand where the person <strong>thinks</strong> they have understood both sides but have not. Just look at Ambarsaria ji's post above. His stance comes from ignorance of what I'm saying. Whereas you are here, tackling my post, perhaps trying to understand better or convince me of something, etc, he has already dismissed it as nonsense.</p><p></p><p>When we understand both sides of the argument, what is it that compells us to choose one over the other? Is it ignorance of the other? Or an understanding of both?</p><p></p><p>I have found that when I truly understand both sides, my stance is with both and neither. I see how they are right <strong>in their own frame</strong> e.g Ambarsaria ji's is right in his own frame. It is like the person who holds the elephant's trunk and describes him as a tree trunk, where as the one who is hold the tail describes him as a snake. When you understand both fully you know they are describing the elephant. Why then would you take a stance against one or the other?</p><p></p><p>But the funny thing is when you are called to describe (hold) the elephant you describe (hold) e.g. his leg (because the entire thing cannot be held/cannot be described) and then the other two turn towards you... Now if they see the elephant then they smile, and if they do not well...</p><p></p><p>There is your stance. </p><p></p><p>Now it is true that you can also describe the elephant as a trunk with complete conviction. You can describe the elephant as a tail with complete conviction as well. He can say that "my deepest conviction is that there is an elephant being described as the trunk and tail. I cannot describe the whole thing but trunk and tail seem to be describing it."</p><p></p><p>This might become your stance, and it will arise of it's own accord. A Sikh might say through God's grace.</p><p></p><p>One who knows only the trunk can only describe the trunk with complete conviction. And if this is what you call conviction and if this is the only thing you will call conviction then I have to say your definition of conviction is very flawed. It leaves no room for actual growth. Growth is where you expand your mind and start to see more and more of the elephant. </p><p></p><p>We are all for what is right. But if you see how someone is right in their own way, then do you accept it or reject it? All you can say is they are right in their own way. You might not hold the same frame as them but you know their frame.</p><p></p><p>We are all very similar so 99% of the time, if you think someone is completely wrong, they are actually right in their frame., you just haven't understood what their frame is. You might then reject their frame but I think the better way to go about life is understand the other's frame, to incorporate it into your own and then to transcend both, repeat as you encounter other frames. This is growth. And in growth lies happiness.</p><p></p><p></p><p></p><p>Here's a clearer picture of what I am saying. </p><p>Imagine a ruler (15 centimetres). Everything on this ruler is useful as it comes in handy when making measurements. This ruler is ego.</p><p></p><p>Now imagine that the one who has the ruler, one day realizes that the ruler that he uses to measure stuff, works great, yes but is not the only scale of measurement. There is the metre stick, there is the tape measure, in fact, his ruler is just a series of numbers in a much larger tape measure. Although, he cannot use this tape measure because being a human he is restricted to his human scale, the 15 centimetre ruler, he can however, then see his own scale in perspective, realizing there are bigger and bigger scales.</p><p></p><p>How significant is the ego from this perspective of kilometres and kilometres of tape measure? You cannot know until you have that perspective. </p><p></p><p>Since he cannot intellectually grasp the tape measure, he can only grasp 15 cm of it, all he can do is simply be aware of the grand scale of things. He cannot speak of them. Thus knowing everything is not really a knowing but a pure awareness of everything. It is knowing nothing in the sense that our normal way of knowing comes in the way of this larger knowing.</p><p></p><p>Whereas ego is holding onto the 15 cm ruler, anti ego is letting go and expanding the scale. To go deeper into the 15 cm and to go outwards to metres and kilometres.</p><p></p><p>Both are necessary. </p><p></p><p>Like a tree you must expand your branches above ground (in the world) and expand your roots below ground (in the divine). Expand only your stem and branches, your ego with whom you interact with the world, and you risk a weak grounding in reality. You risk being toppled over easily. Expand only your roots, your touch with divine, and you risk losing touch with the world. You cannot be toppled over, you are virtually immortal but you have no effect on the world, you are dead to the world.</p><p></p><p>Both are necessary. </p><p></p><p>Religions try and get you to go both ways. Lots of rituals, lots of structure but guidance on transcending rituals and structure.</p><p></p><p>Both are necessary.</p><p></p><p>PS following Hukam is the same as knowing your Self, your centre. Just to clear the confusion.</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 162938, member: 2610"] A stance comes naturally when both sides are understood. This kind of stance is very different from a stand where the person [B]thinks[/B] they have understood both sides but have not. Just look at Ambarsaria ji's post above. His stance comes from ignorance of what I'm saying. Whereas you are here, tackling my post, perhaps trying to understand better or convince me of something, etc, he has already dismissed it as nonsense. When we understand both sides of the argument, what is it that compells us to choose one over the other? Is it ignorance of the other? Or an understanding of both? I have found that when I truly understand both sides, my stance is with both and neither. I see how they are right [B]in their own frame[/B] e.g Ambarsaria ji's is right in his own frame. It is like the person who holds the elephant's trunk and describes him as a tree trunk, where as the one who is hold the tail describes him as a snake. When you understand both fully you know they are describing the elephant. Why then would you take a stance against one or the other? But the funny thing is when you are called to describe (hold) the elephant you describe (hold) e.g. his leg (because the entire thing cannot be held/cannot be described) and then the other two turn towards you... Now if they see the elephant then they smile, and if they do not well... There is your stance. Now it is true that you can also describe the elephant as a trunk with complete conviction. You can describe the elephant as a tail with complete conviction as well. He can say that "my deepest conviction is that there is an elephant being described as the trunk and tail. I cannot describe the whole thing but trunk and tail seem to be describing it." This might become your stance, and it will arise of it's own accord. A Sikh might say through God's grace. One who knows only the trunk can only describe the trunk with complete conviction. And if this is what you call conviction and if this is the only thing you will call conviction then I have to say your definition of conviction is very flawed. It leaves no room for actual growth. Growth is where you expand your mind and start to see more and more of the elephant. We are all for what is right. But if you see how someone is right in their own way, then do you accept it or reject it? All you can say is they are right in their own way. You might not hold the same frame as them but you know their frame. We are all very similar so 99% of the time, if you think someone is completely wrong, they are actually right in their frame., you just haven't understood what their frame is. You might then reject their frame but I think the better way to go about life is understand the other's frame, to incorporate it into your own and then to transcend both, repeat as you encounter other frames. This is growth. And in growth lies happiness. Here's a clearer picture of what I am saying. Imagine a ruler (15 centimetres). Everything on this ruler is useful as it comes in handy when making measurements. This ruler is ego. Now imagine that the one who has the ruler, one day realizes that the ruler that he uses to measure stuff, works great, yes but is not the only scale of measurement. There is the metre stick, there is the tape measure, in fact, his ruler is just a series of numbers in a much larger tape measure. Although, he cannot use this tape measure because being a human he is restricted to his human scale, the 15 centimetre ruler, he can however, then see his own scale in perspective, realizing there are bigger and bigger scales. How significant is the ego from this perspective of kilometres and kilometres of tape measure? You cannot know until you have that perspective. Since he cannot intellectually grasp the tape measure, he can only grasp 15 cm of it, all he can do is simply be aware of the grand scale of things. He cannot speak of them. Thus knowing everything is not really a knowing but a pure awareness of everything. It is knowing nothing in the sense that our normal way of knowing comes in the way of this larger knowing. Whereas ego is holding onto the 15 cm ruler, anti ego is letting go and expanding the scale. To go deeper into the 15 cm and to go outwards to metres and kilometres. Both are necessary. Like a tree you must expand your branches above ground (in the world) and expand your roots below ground (in the divine). Expand only your stem and branches, your ego with whom you interact with the world, and you risk a weak grounding in reality. You risk being toppled over easily. Expand only your roots, your touch with divine, and you risk losing touch with the world. You cannot be toppled over, you are virtually immortal but you have no effect on the world, you are dead to the world. Both are necessary. Religions try and get you to go both ways. Lots of rituals, lots of structure but guidance on transcending rituals and structure. Both are necessary. PS following Hukam is the same as knowing your Self, your centre. Just to clear the confusion. [/QUOTE]
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