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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="Archived_member14" data-source="post: 176267" data-attributes="member: 586"><p>Ambarsaria ji,</p><p></p><p></p><p></p><p></p><p>And so would I if I was trained as a scientist, perhaps I would even come up with a theory of my own.</p><p></p><p>The difference between you and I however, is that you believe science to be studying and revealing the Truth, whereas I say that it is deep in concepts and useful only in conventional living.</p><p></p><p></p><p></p><p></p><p>I very much doubt this.</p><p></p><p>I know that all Sikhs consider learning in terms of accumulative knowledge. But I doubt that this is what was encouraged by Guru Nanak.</p><p></p><p>For a person who, to whatever extent, saw the need to control, sensuous attachments, anger and conceit, it is evident that he realizes that true knowledge is knowledge of one's own mind. He who talked against the lure of Maya is saying that one should not be drawn in by worldly knowledge about this and that. The thing that Guru Nanak learnt during his travels was not science, but what the different religions of his time taught namely, morality, kindness, renunciation, compassion and so on. These are not accumulative knowledge, but that which leads in fact to the giving up of attachment to those other kinds of knowledge.</p><p></p><p></p><p></p><p></p><p>*Wisdom*, yes! But do you know what it is to be wise?</p><p></p><p>To know attachment, aversion, ignorance, conceit, jealousy, miserliness etc as harmful / unprofitable on one hand, and generosity, kindness, morality and wisdom itself as valuable / profitable on the other, this is the domain of wisdom. Please tell me how in this regard, would one be inspired by Einstein? Moreover, wisdom understands self-knowledge as the only sensible pursuit, in what way does science encourage the same? Is not science about the world out there, and would not thinking that such knowledge is the goal take one away from understanding one’s own mind? </p><p></p><p></p><p></p><p></p><p>Just because you posit that Khalsa is a step forward does not make it so. In terms of the things that you value, please tell me how Khalsa is an improvement.</p><p></p><p></p><p></p><p></p><p>Please point out the inner qualities which correspond with the outer qualities that make up Khalsa. And please explain why you think it to be valid.</p><p></p><p></p><p></p><p></p><p>Come on, don't you think that Sikhism is superior to all other religions? I think Buddhism is not only superior, but the only one which leads to the Truth? But of course, this comparision is only between the teachings and therefore nothing to do with ego. Was I to identify myself as being Buddhist and therefore comparing myself with you being a Sikh, then perhaps ego is involved. But this was not the case here.</p><p></p><p>Anyway I was referring to your comment below when I stated the above:</p><p></p><p>Quote Ambarsaria: “If by chance over zillions of years all truth is known, then there will be no difference between Sikhism and Atheism other than Sikhs coming to the apex of knowing all truths with little left to discover”.<end quote></p><p></p><p>I had read you as suggesting that Sikhism *is* at the apex, but after your response and reading it again, I realize that I was wrong. Sorry.</p><p></p><p></p><p></p><p></p><p>The reason I wrote my response was not just to make fun, but to show what I see as error on your part. You were suggesting to the effect that once science has come up with explanations for all that exists, to know all this is to arrive at True knowledge. And you say that Sikhism agrees with this and is on the same course. I expect that you will by now see why I disagree. But let me add.</p><p></p><p>True knowledge is about coming to understand one's own mind. It is that which is associated with giving up, rather than accumulating. It is coming to see that much of what we take for useful knowledge is in fact the result of ignorance and attachment. Therefore the process of the development of understanding can be seen as seeing through and detaching from such thinking / knowledge. When you suggest the path of accumulating more such knowledge, it is seen therefore as exactly the opposite of what should in fact be encouraged.</p><p></p><p>Besides, what you suggest amounts to saying that if one had all the scientific knowledge out there, this is akin to enlightenment. I’d say that if this happens but that person does not know anything about his own mind, he is in total darkness. He may have explanations for everything, yet be an ignorant fool.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 176267, member: 586"] Ambarsaria ji, And so would I if I was trained as a scientist, perhaps I would even come up with a theory of my own. The difference between you and I however, is that you believe science to be studying and revealing the Truth, whereas I say that it is deep in concepts and useful only in conventional living. I very much doubt this. I know that all Sikhs consider learning in terms of accumulative knowledge. But I doubt that this is what was encouraged by Guru Nanak. For a person who, to whatever extent, saw the need to control, sensuous attachments, anger and conceit, it is evident that he realizes that true knowledge is knowledge of one's own mind. He who talked against the lure of Maya is saying that one should not be drawn in by worldly knowledge about this and that. The thing that Guru Nanak learnt during his travels was not science, but what the different religions of his time taught namely, morality, kindness, renunciation, compassion and so on. These are not accumulative knowledge, but that which leads in fact to the giving up of attachment to those other kinds of knowledge. *Wisdom*, yes! But do you know what it is to be wise? To know attachment, aversion, ignorance, conceit, jealousy, miserliness etc as harmful / unprofitable on one hand, and generosity, kindness, morality and wisdom itself as valuable / profitable on the other, this is the domain of wisdom. Please tell me how in this regard, would one be inspired by Einstein? Moreover, wisdom understands self-knowledge as the only sensible pursuit, in what way does science encourage the same? Is not science about the world out there, and would not thinking that such knowledge is the goal take one away from understanding one’s own mind? Just because you posit that Khalsa is a step forward does not make it so. In terms of the things that you value, please tell me how Khalsa is an improvement. Please point out the inner qualities which correspond with the outer qualities that make up Khalsa. And please explain why you think it to be valid. Come on, don't you think that Sikhism is superior to all other religions? I think Buddhism is not only superior, but the only one which leads to the Truth? But of course, this comparision is only between the teachings and therefore nothing to do with ego. Was I to identify myself as being Buddhist and therefore comparing myself with you being a Sikh, then perhaps ego is involved. But this was not the case here. Anyway I was referring to your comment below when I stated the above: Quote Ambarsaria: “If by chance over zillions of years all truth is known, then there will be no difference between Sikhism and Atheism other than Sikhs coming to the apex of knowing all truths with little left to discover”.<end quote> I had read you as suggesting that Sikhism *is* at the apex, but after your response and reading it again, I realize that I was wrong. Sorry. The reason I wrote my response was not just to make fun, but to show what I see as error on your part. You were suggesting to the effect that once science has come up with explanations for all that exists, to know all this is to arrive at True knowledge. And you say that Sikhism agrees with this and is on the same course. I expect that you will by now see why I disagree. But let me add. True knowledge is about coming to understand one's own mind. It is that which is associated with giving up, rather than accumulating. It is coming to see that much of what we take for useful knowledge is in fact the result of ignorance and attachment. Therefore the process of the development of understanding can be seen as seeing through and detaching from such thinking / knowledge. When you suggest the path of accumulating more such knowledge, it is seen therefore as exactly the opposite of what should in fact be encouraged. Besides, what you suggest amounts to saying that if one had all the scientific knowledge out there, this is akin to enlightenment. I’d say that if this happens but that person does not know anything about his own mind, he is in total darkness. He may have explanations for everything, yet be an ignorant fool. [/QUOTE]
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