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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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Why This Forum Thesedays Is Full Of "saakats" (skeptics And Atheists) ?
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<blockquote data-quote="Original" data-source="post: 203014" data-attributes="member: 14400"><p>Dear All</p><p></p><p>The less said the better for JourneyOflife Ji is profoundly navigating the sangat back home to the land of the five alive, Anandpur Sahib. A commendable dispostion for the want of Sikhism to flourish to fulfill its divine nature, well argued and held a position.</p><p></p><p>On my part then, an overview perhaps, to say the least, but first, two notable observations:</p><ol> <li data-xf-list-type="ol">Is Sikh a philosophy ? In short, no ! Why ? Because of its belief in the transcendental [Ikonkar] deem it an ideology. Classification that Sikh is a religion by conventional standards is thus arrived because, philosophy seeks truth by reason and argument, religion and mysticism do so by intuition and revelation. The dichotomy is in pursuit of "truth" [sat]; the basis of <strong>religion</strong>is faith in the unseen and in <strong>philosophy</strong> is the quest in the unseen. It was through <strong>revelations</strong> on the whole and <strong>mystical</strong> in part that the word [shabd] came to glorify the greatness of God without human intervention [meaning, subjectivity removed, <strong>ਤਿਲੰਗ ਮਹਲਾ ੧ ॥ ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ ਤੈਸੜਾ ਕਰੀ ਗਿਆਨੁ ਵੇ ਲਾਲੋ ॥ </strong><em>As the word of the Husband Lord comes to me, so do I express it O'Lalo, Ang 722 SGGSJ] </em>and directly from Akal Purakh [AP, nam, source]. Rationality and Emperical observation fall short of the transcendental to render it comprehensible. It is not what one thinks [manmukh] but what one <strong>believes</strong> [gurmukh]. And, it is the faith of the individual that constitutes belief. Academians have accepted Nanak's AP as trancendental , confirmation of which is Sikhi, meaning, it cannot be argued but experienced [live-it, note here the importance of meditation as a mean to an end from teleological perspective] hence the three pillars, that is KK, VS and Nam Jap [open to wider interpretation].</li> <li data-xf-list-type="ol">Does Sikhi overlap with Philosophy ? Personally speaking, I don't think it does. Gur Ghar is absolutely clear on its doctrinal foundations. It's not so much the overlapping but rather the conceptual understanding. For example, Nanak completely changed the trend of religious life in India, that is, against the world being regarded as unreal [maya], miserable and suffering, he called it real and meaningful [teleological]. That taken as a world-view perspective, potentially has a philosophical ring to it, but not in its entirety is it ideologically a philosophy. It is this anomaly perhaps, which gives rise to abstract thinking, moving away as it were, from the real deal. But, for clarification sake, it must be noted that although, Nanak promoted and encouraged social reform, he never moved away from his ideology nor did the rest of the Banikars in maintaining the status quo of the perishable [physical] and the imperishable [spiritual] world of the soul, Sachkhand. Nanak's emphasis were on <strong>social</strong> and not <strong>religious</strong>. He promoted householder's life [garhasthya jeevan] as the bedrock of society. Any society that ignores the sanctity of marriage [voicing against asceticism] ultimately undermines its moral foundation. The individual's personality finds its expression through participation in family life, the training ground for usefulness. This was in view of the sargun nirgun maxim, classic example of which is pauri 38 of Jap Ji Sahib.</li> </ol><p>What I mean by understanding is, its deep conceptual message. Going to the Gurdwara, doing seva and nam simran all amounts to nothing unless a relationship is found with the "guru" [SGGSJ and Panth, the individual n the state, deontological perspective]. That is not to say, one accords with the Panth's procedural view n belief, but with substantiative Sikhism in order to both, build its institutional image and social status, for the betterment of society as a whole. Furthermore, it helps to understand how Gur Ghar was steeped in the historical perspectives [religion] of its time so it could reproduce and clarify their distinctive vocabularies and conceptual tools [meditation, reincarnation] ensuring contribution of knowledge through its applications to new objects of enquiry [removal of inequalities] were compatible to better the human condition. The only way possible was questioning and pushing at the boundaries of their respective traditions.</p><p></p><p><strong>Comment</strong> [write-up below, is tailored made to reflect contemporary issues. It is not entirely my own, I've used it as a template to advance a contentious issue].</p><p></p><p>At a time when so many "venerable" traditions are being skeptically scrutinised, if not harshly attacked, it is hardly surprising that moral reasoning is also attracting increasing criticism. Growing number of youngsters [including my own] are questioning whether religious institutions like the science of <strong>logic</strong> n <strong>analysis</strong> are indeed proper tools for contemporary problem solving. Sizeable population believe [perception, youngsters] that the institutions and their method of communication and teachings obscures rather than clarify relevant issues in assessing religious fundamentals, mixed marriages [mm] for example.</p><p></p><p>From a lawyers perspective [past tense], it is true that passes for <strong>logic</strong> in some judicial decisions are no more than rhetorically weaved words, but equally, it must be noted, that pure logic does not offer a solution to all contemporary problems. In reaching a great many solutions [mm] a value judgment or aesthetic choice becomes inevitable, no matter how much the decision maker [me] exercises caution by means of careful <strong>analysis. </strong>In deed in some cases [instant] the logical solution may even be inappropriate because certain emotional or other supposedly illogical factors are proper considerations. </p><p></p><p>Little imagination is required to interpret these statements of the religious thought process that moral principles be sacrificed on the alter of Panthic reasoning. What do you think ?</p><p>.</p></blockquote><p></p>
[QUOTE="Original, post: 203014, member: 14400"] Dear All The less said the better for JourneyOflife Ji is profoundly navigating the sangat back home to the land of the five alive, Anandpur Sahib. A commendable dispostion for the want of Sikhism to flourish to fulfill its divine nature, well argued and held a position. On my part then, an overview perhaps, to say the least, but first, two notable observations: [LIST=1] [*]Is Sikh a philosophy ? In short, no ! Why ? Because of its belief in the transcendental [Ikonkar] deem it an ideology. Classification that Sikh is a religion by conventional standards is thus arrived because, philosophy seeks truth by reason and argument, religion and mysticism do so by intuition and revelation. The dichotomy is in pursuit of "truth" [sat]; the basis of [B]religion[/B]is faith in the unseen and in [B]philosophy[/B] is the quest in the unseen. It was through [B]revelations[/B] on the whole and [B]mystical[/B] in part that the word [shabd] came to glorify the greatness of God without human intervention [meaning, subjectivity removed, [B]ਤਿਲੰਗ ਮਹਲਾ ੧ ॥ ਜੈਸੀ ਮੈ ਆਵੈ ਖਸਮ ਕੀ ਬਾਣੀ ਤੈਸੜਾ ਕਰੀ ਗਿਆਨੁ ਵੇ ਲਾਲੋ ॥ [/B][I]As the word of the Husband Lord comes to me, so do I express it O'Lalo, Ang 722 SGGSJ] [/I]and directly from Akal Purakh [AP, nam, source]. Rationality and Emperical observation fall short of the transcendental to render it comprehensible. It is not what one thinks [manmukh] but what one [B]believes[/B] [gurmukh]. And, it is the faith of the individual that constitutes belief. Academians have accepted Nanak's AP as trancendental , confirmation of which is Sikhi, meaning, it cannot be argued but experienced [live-it, note here the importance of meditation as a mean to an end from teleological perspective] hence the three pillars, that is KK, VS and Nam Jap [open to wider interpretation]. [*]Does Sikhi overlap with Philosophy ? Personally speaking, I don't think it does. Gur Ghar is absolutely clear on its doctrinal foundations. It's not so much the overlapping but rather the conceptual understanding. For example, Nanak completely changed the trend of religious life in India, that is, against the world being regarded as unreal [maya], miserable and suffering, he called it real and meaningful [teleological]. That taken as a world-view perspective, potentially has a philosophical ring to it, but not in its entirety is it ideologically a philosophy. It is this anomaly perhaps, which gives rise to abstract thinking, moving away as it were, from the real deal. But, for clarification sake, it must be noted that although, Nanak promoted and encouraged social reform, he never moved away from his ideology nor did the rest of the Banikars in maintaining the status quo of the perishable [physical] and the imperishable [spiritual] world of the soul, Sachkhand. Nanak's emphasis were on [B]social[/B] and not [B]religious[/B]. He promoted householder's life [garhasthya jeevan] as the bedrock of society. Any society that ignores the sanctity of marriage [voicing against asceticism] ultimately undermines its moral foundation. The individual's personality finds its expression through participation in family life, the training ground for usefulness. This was in view of the sargun nirgun maxim, classic example of which is pauri 38 of Jap Ji Sahib. [/LIST] What I mean by understanding is, its deep conceptual message. Going to the Gurdwara, doing seva and nam simran all amounts to nothing unless a relationship is found with the "guru" [SGGSJ and Panth, the individual n the state, deontological perspective]. That is not to say, one accords with the Panth's procedural view n belief, but with substantiative Sikhism in order to both, build its institutional image and social status, for the betterment of society as a whole. Furthermore, it helps to understand how Gur Ghar was steeped in the historical perspectives [religion] of its time so it could reproduce and clarify their distinctive vocabularies and conceptual tools [meditation, reincarnation] ensuring contribution of knowledge through its applications to new objects of enquiry [removal of inequalities] were compatible to better the human condition. The only way possible was questioning and pushing at the boundaries of their respective traditions. [B]Comment[/B] [write-up below, is tailored made to reflect contemporary issues. It is not entirely my own, I've used it as a template to advance a contentious issue]. At a time when so many "venerable" traditions are being skeptically scrutinised, if not harshly attacked, it is hardly surprising that moral reasoning is also attracting increasing criticism. Growing number of youngsters [including my own] are questioning whether religious institutions like the science of [B]logic[/B] n [B]analysis[/B] are indeed proper tools for contemporary problem solving. Sizeable population believe [perception, youngsters] that the institutions and their method of communication and teachings obscures rather than clarify relevant issues in assessing religious fundamentals, mixed marriages [mm] for example. From a lawyers perspective [past tense], it is true that passes for [B]logic[/B] in some judicial decisions are no more than rhetorically weaved words, but equally, it must be noted, that pure logic does not offer a solution to all contemporary problems. In reaching a great many solutions [mm] a value judgment or aesthetic choice becomes inevitable, no matter how much the decision maker [me] exercises caution by means of careful [B]analysis. [/B]In deed in some cases [instant] the logical solution may even be inappropriate because certain emotional or other supposedly illogical factors are proper considerations. Little imagination is required to interpret these statements of the religious thought process that moral principles be sacrificed on the alter of Panthic reasoning. What do you think ? . [/QUOTE]
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