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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="Original" data-source="post: 203074" data-attributes="member: 14400"><p>Dear All</p><p></p><p>Research in developmental psychology, cognitive anthropology and the cognitive science of religion has shown that religion comes as naturally to humans as language; vast majority of humans are "born believers". Besides, it being a human condition, it also serves a very useful function in the afterlife factor of providing some sort of synthesis in dealing with the prospect of dying, which arguably epitomises humankind's attempts to assuage the fear of finitude. Taken together with the pre-loaded condition of the mind's intrinsic engagement in trying to solve the riddle of the <span style="color: #ff00ff">what, where, why, who, when and how, </span>makes religion more of an evolutionary niche than Chaz's spiritual excursion to the promised land. Thus, the Durkheimian theory of religion suggests that religion, in one form or another, is a necessary and essential feature of society. How true, and indeed, it has been a vital and pervasive feature of human life, mechanics of which, especially in the contemporary world, deem its understanding indispensable, particularly within the "<strong>meaning of life"</strong> maxim as seen from perspectives often very different from our own. It is not something that can be seen from the outside without understanding the inner life of those who adhere to its fundamental principles and practices.</p><p></p><p>Religion bestows meaning and significance on human existence. It defines what is true, virtuous, absolute and how it can be realised. Moreover, it exerts an influence on national life and does more than merely give a flavour, or tone, to society. It determines and shapes the pattern of society, that is to say, politics, education, science, art, poetry, music, social class and culture. Even disbelievers cannot shake off its influence. Discussions about defining it gives the subject matter its vitality with which most academics n scholars, largely because of the cross currents are appreciative and concurring.</p><p></p><p>Philosophy, generally regarded as perhaps the most abstruse and abstract of all disciplines, far removed from the affairs of ordinary life, is in many ways connected to human endeavours. It's an intrinsic part of human nature. Nearly all of us have some sort of philosophical inclinations, being aware of them or not is neither here nor there. The word philosophy is derived from the Greek expression, meaning, love of wisdom; but in current popular usage, many different ideas are involved in the way we employ the term. Sometime we mean by philosophy an attitude towards certain activities or systems adopted or preferred over others in the execution of our day-to-day affairs. By definition, philosophy is, the evaluation through which careful critical examination of the information and the systems of beliefs we have of ourselves, of the universe and its relation to the world of human affairs are investigated. It addresses certain concepts and fundamental ideas in certain ways to ascertain what they mean, how knowledge is their base, what standards, methodology are employed in arriving at sound judgments. Although, it penetrates deep down metaphysical pastures to afford rational explanations, it cannot by Jove, offer solace to the many human miseries and inequalities inherent within both the social and religious domain of the provident world.</p><p></p><p>Whilst all this is well n good, philosophers have long concluded that they cannot adjudicate over the existence of God because reason and empirical observation fall short of its objective testing. Given the only toolkit available is the scientific method, deemed imperative by convention for it to be the only proper basis of evaluation of such a phenomena to the exclusion of all else, cannot for reasons detailed below provide absolute objectivity of the existence of God. Argued from an ontological perspective,Ikonkar being in <strong>existence</strong> [eternal] must within the grammatical expressions of the word Ikonkar be a predicate in order to qualify as such. Bhagat Kabir for this very reason removed the grammatical expression altogether [page 340 SGGSJ]. In order to be a predicate is to ascribe to something a quality or a property. Nanak's Ikonkar [nirgun] is attributive-less, therefore, falls outside the ambit of a predicate by definition, but not per se. Describing something as having an existence does not automatically ascribe to it a quality or a property, for some things, such as the one in question, are not to be considered as property of things, but rather, as a numerical concept. For example, comparing humans and angels [with wings] brings one to the point where one concludes there are many humans, but no angels, meaning, existence is not a quality or a property that angels lack. It follows therefore, that existence is not a predicate. One can describe something perfectly [Eternal] and then add that it exists. It is not a quality in a list of qualities. Describing someone as handsome adds to our understanding of that person - it ascribes a quality to them, describing someone as <strong>existing</strong> does not. Technical obscurities of this kind have driven philosophers to render it a matter of religious experience in relation to existence, left to the faith of the individual. It is this faith that constitutes belief , which in turn is classified as religion. Quite rightly, Philosophers have removed the notion of belief from their radar, notwithstanding the fact that they can promise a safe passage up to the door [<strong>so dar, </strong>composed by Nanak to illustrate the depth of human conceptualisation] of Ikonkar, but cannot objectively and satisfactorily adjudicate over its ontological [reality] definitions. [Edit: this paragraph is written in a roundabout way for Ishna Ji re "What is the nature of reality?". I'd like at some point to illustrate the relative position between "reality" [anhad shabd] and "truth" [satnam]. That will help pave way to understand the wisdom of SGGSJ - our only Guru, as Veer Tejwant would say. Ishna Ji's second observation ["How should I live life in the best way?"] is an ethical proposition, the answer of which Guru Nanak Dev Ji gave as a tasty piece-meal, KK, VS and Nam Jap].</p><p></p><p>In conclusion, the subject you and the object God concept seems relevant here to home in on the importance of being connected to the "word" [shabd, at SPN], which overrides all else. Whether you're a believer or a non-believer, you'd still fall under one of the categories of a "being" [ontologically speaking], from a perspective say, creationists, evolutionists, scientologists and existentialists. The human condition is such that those who've resolved the riddle of the self before us, have as a result, proclaimed and laid-bare for humankind the form and the substance of their experience of the unseen. That experience is crucial for preservation and continuity of a system of belief. It is to be revered as divine, sacred and believed [Sikh] unconditionally, ensuring allowances are made for revelation or mystical messages to be tested subjectively by the adept and not simply refuted on the basis, it is illogical and unreal.</p><p></p><p>To nit-pick religion on account it being too ritualistic, outdated and inconsistent with religious text is more a view of one's personal lifestyle choices and current disposition, rather than, it being an ideological radicalisation, corruption or mutation by evolution or an agency to render it as such. This in a way is seen as a form of self-alienation on part the dissident resulting from lack rather than want of conformance. Indeed, it is not only proper and permissible but suggestive an enterprise from a religious point of view because it procures and modifies future evolutionary anomalies, giving it an edge over competing systems of belief. Point to be noted is that evolution will only advance what it favours to be a need rather than a want. Reformation perhaps would be something young Sikh scholars want to entertain against encroaching evolutionary demands of the cosmopolitan society.</p></blockquote><p></p>
[QUOTE="Original, post: 203074, member: 14400"] Dear All Research in developmental psychology, cognitive anthropology and the cognitive science of religion has shown that religion comes as naturally to humans as language; vast majority of humans are "born believers". Besides, it being a human condition, it also serves a very useful function in the afterlife factor of providing some sort of synthesis in dealing with the prospect of dying, which arguably epitomises humankind's attempts to assuage the fear of finitude. Taken together with the pre-loaded condition of the mind's intrinsic engagement in trying to solve the riddle of the [COLOR=#ff00ff]what, where, why, who, when and how, [/COLOR]makes religion more of an evolutionary niche than Chaz's spiritual excursion to the promised land. Thus, the Durkheimian theory of religion suggests that religion, in one form or another, is a necessary and essential feature of society. How true, and indeed, it has been a vital and pervasive feature of human life, mechanics of which, especially in the contemporary world, deem its understanding indispensable, particularly within the "[B]meaning of life"[/B] maxim as seen from perspectives often very different from our own. It is not something that can be seen from the outside without understanding the inner life of those who adhere to its fundamental principles and practices. Religion bestows meaning and significance on human existence. It defines what is true, virtuous, absolute and how it can be realised. Moreover, it exerts an influence on national life and does more than merely give a flavour, or tone, to society. It determines and shapes the pattern of society, that is to say, politics, education, science, art, poetry, music, social class and culture. Even disbelievers cannot shake off its influence. Discussions about defining it gives the subject matter its vitality with which most academics n scholars, largely because of the cross currents are appreciative and concurring. Philosophy, generally regarded as perhaps the most abstruse and abstract of all disciplines, far removed from the affairs of ordinary life, is in many ways connected to human endeavours. It's an intrinsic part of human nature. Nearly all of us have some sort of philosophical inclinations, being aware of them or not is neither here nor there. The word philosophy is derived from the Greek expression, meaning, love of wisdom; but in current popular usage, many different ideas are involved in the way we employ the term. Sometime we mean by philosophy an attitude towards certain activities or systems adopted or preferred over others in the execution of our day-to-day affairs. By definition, philosophy is, the evaluation through which careful critical examination of the information and the systems of beliefs we have of ourselves, of the universe and its relation to the world of human affairs are investigated. It addresses certain concepts and fundamental ideas in certain ways to ascertain what they mean, how knowledge is their base, what standards, methodology are employed in arriving at sound judgments. Although, it penetrates deep down metaphysical pastures to afford rational explanations, it cannot by Jove, offer solace to the many human miseries and inequalities inherent within both the social and religious domain of the provident world. Whilst all this is well n good, philosophers have long concluded that they cannot adjudicate over the existence of God because reason and empirical observation fall short of its objective testing. Given the only toolkit available is the scientific method, deemed imperative by convention for it to be the only proper basis of evaluation of such a phenomena to the exclusion of all else, cannot for reasons detailed below provide absolute objectivity of the existence of God. Argued from an ontological perspective,Ikonkar being in [B]existence[/B] [eternal] must within the grammatical expressions of the word Ikonkar be a predicate in order to qualify as such. Bhagat Kabir for this very reason removed the grammatical expression altogether [page 340 SGGSJ]. In order to be a predicate is to ascribe to something a quality or a property. Nanak's Ikonkar [nirgun] is attributive-less, therefore, falls outside the ambit of a predicate by definition, but not per se. Describing something as having an existence does not automatically ascribe to it a quality or a property, for some things, such as the one in question, are not to be considered as property of things, but rather, as a numerical concept. For example, comparing humans and angels [with wings] brings one to the point where one concludes there are many humans, but no angels, meaning, existence is not a quality or a property that angels lack. It follows therefore, that existence is not a predicate. One can describe something perfectly [Eternal] and then add that it exists. It is not a quality in a list of qualities. Describing someone as handsome adds to our understanding of that person - it ascribes a quality to them, describing someone as [B]existing[/B] does not. Technical obscurities of this kind have driven philosophers to render it a matter of religious experience in relation to existence, left to the faith of the individual. It is this faith that constitutes belief , which in turn is classified as religion. Quite rightly, Philosophers have removed the notion of belief from their radar, notwithstanding the fact that they can promise a safe passage up to the door [[B]so dar, [/B]composed by Nanak to illustrate the depth of human conceptualisation] of Ikonkar, but cannot objectively and satisfactorily adjudicate over its ontological [reality] definitions. [Edit: this paragraph is written in a roundabout way for Ishna Ji re "What is the nature of reality?". I'd like at some point to illustrate the relative position between "reality" [anhad shabd] and "truth" [satnam]. That will help pave way to understand the wisdom of SGGSJ - our only Guru, as Veer Tejwant would say. Ishna Ji's second observation ["How should I live life in the best way?"] is an ethical proposition, the answer of which Guru Nanak Dev Ji gave as a tasty piece-meal, KK, VS and Nam Jap]. In conclusion, the subject you and the object God concept seems relevant here to home in on the importance of being connected to the "word" [shabd, at SPN], which overrides all else. Whether you're a believer or a non-believer, you'd still fall under one of the categories of a "being" [ontologically speaking], from a perspective say, creationists, evolutionists, scientologists and existentialists. The human condition is such that those who've resolved the riddle of the self before us, have as a result, proclaimed and laid-bare for humankind the form and the substance of their experience of the unseen. That experience is crucial for preservation and continuity of a system of belief. It is to be revered as divine, sacred and believed [Sikh] unconditionally, ensuring allowances are made for revelation or mystical messages to be tested subjectively by the adept and not simply refuted on the basis, it is illogical and unreal. To nit-pick religion on account it being too ritualistic, outdated and inconsistent with religious text is more a view of one's personal lifestyle choices and current disposition, rather than, it being an ideological radicalisation, corruption or mutation by evolution or an agency to render it as such. This in a way is seen as a form of self-alienation on part the dissident resulting from lack rather than want of conformance. Indeed, it is not only proper and permissible but suggestive an enterprise from a religious point of view because it procures and modifies future evolutionary anomalies, giving it an edge over competing systems of belief. Point to be noted is that evolution will only advance what it favours to be a need rather than a want. Reformation perhaps would be something young Sikh scholars want to entertain against encroaching evolutionary demands of the cosmopolitan society. [/QUOTE]
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