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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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Discussions
Interfaith Dialogues
A Conscious Creator In Sikhi And Other Faith Traditions?
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<blockquote data-quote="Archived_member15" data-source="post: 181791" data-attributes="member: 17438"><p><strong>Re: A Conscious Creator in Sikhi and Other Faith Traditions ?</strong></p><p></p><p></p><p> </p><p>Dear Akasha ji <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite7" alt=":p" title="Stick Out Tongue :p" loading="lazy" data-shortname=":p" />eacesignkaur:</p><p> </p><p>Does what you say though not suggest that it is our <em>perception </em>of reality that might be limited rather than that reality itself? </p><p> </p><p>I mean human eyes have evolved to see the world the world in a certain variety of colours. We do not see the same as a dog sees, or an octopus. Thus we see different pigments in our vision, however we <em>are </em>looking at the same thing it is merely our perceptions that differ. </p><p> </p><p>If God views the world from eternity, he will see it in an infinitely deeper and more sublime way than we can imagine; contemplating every event, person, happening throughout history in a single Present Now in which everything and everyone who has lived is as close to Him as this computer and the grey sky I am looking out at is to me right now. </p><p> </p><p>Nevertheless the world is still real. If I see a dog, that dog is there. It is conscious. I can interact with it. I can have an effect on it, and it can have an effect on me. I may not see the dog the way another animal will see that dog but it is there and can be corroborated on the basis of others agreeing that it is there. </p><p> </p><p>I, like Ishna, do not regard the world as a dream. This reality is the only one we have known. We have no other reality perceptible to us with which we can compare it to declare it a dream. We can declare a dream a "dream" because your mind is not normally in a sleeping state. We have another reality with which to compare it. In this reality we use our five senses and impact upon and are impacted upon by others, something that does not happen in a dream because it is experienced solely by ourselves, whereas this reality is made up of experiences we share with others, such as the sight of the hypothetical dog that I mentioned. </p><p> </p><p>No one can declare a dream real because it cannot be corroborated. Only you had your dream. I did not nor ever will dream the same dreams as you. Therefore I will never see what you see and your dream will always remain a figment of your own imagination. </p><p> </p><p>Our perception may be limited by our human intellect and five senses, however it is real as real as anything can be because we know nothing else and cannot know anything else because we are creatures made out of the building-blocks, atoms and molecules of this reality, with five senses and a physical brain made to interact with this reality. We are part of this reality, whether one likes it or not. This IS it. </p><p> </p><p>Certain religions hint at a higher reality, a different one beyond this world. Some have claimed too have experienced this higher reality with a hypothetical spiritual, incorporeal part of their being. For them, this reality is even more real than this world because this reality derives its reality from that one, which is the Real that this reality participates in. </p><p> </p><p>Since none of us - I assume - have experienced this said reality, it is not real for us. Only this world is real for us and holds any meaning.</p></blockquote><p></p>
[QUOTE="Archived_member15, post: 181791, member: 17438"] [b]Re: A Conscious Creator in Sikhi and Other Faith Traditions ?[/b] Dear Akasha ji :peacesignkaur: Does what you say though not suggest that it is our [I]perception [/I]of reality that might be limited rather than that reality itself? I mean human eyes have evolved to see the world the world in a certain variety of colours. We do not see the same as a dog sees, or an octopus. Thus we see different pigments in our vision, however we [I]are [/I]looking at the same thing it is merely our perceptions that differ. If God views the world from eternity, he will see it in an infinitely deeper and more sublime way than we can imagine; contemplating every event, person, happening throughout history in a single Present Now in which everything and everyone who has lived is as close to Him as this computer and the grey sky I am looking out at is to me right now. Nevertheless the world is still real. If I see a dog, that dog is there. It is conscious. I can interact with it. I can have an effect on it, and it can have an effect on me. I may not see the dog the way another animal will see that dog but it is there and can be corroborated on the basis of others agreeing that it is there. I, like Ishna, do not regard the world as a dream. This reality is the only one we have known. We have no other reality perceptible to us with which we can compare it to declare it a dream. We can declare a dream a "dream" because your mind is not normally in a sleeping state. We have another reality with which to compare it. In this reality we use our five senses and impact upon and are impacted upon by others, something that does not happen in a dream because it is experienced solely by ourselves, whereas this reality is made up of experiences we share with others, such as the sight of the hypothetical dog that I mentioned. No one can declare a dream real because it cannot be corroborated. Only you had your dream. I did not nor ever will dream the same dreams as you. Therefore I will never see what you see and your dream will always remain a figment of your own imagination. Our perception may be limited by our human intellect and five senses, however it is real as real as anything can be because we know nothing else and cannot know anything else because we are creatures made out of the building-blocks, atoms and molecules of this reality, with five senses and a physical brain made to interact with this reality. We are part of this reality, whether one likes it or not. This IS it. Certain religions hint at a higher reality, a different one beyond this world. Some have claimed too have experienced this higher reality with a hypothetical spiritual, incorporeal part of their being. For them, this reality is even more real than this world because this reality derives its reality from that one, which is the Real that this reality participates in. Since none of us - I assume - have experienced this said reality, it is not real for us. Only this world is real for us and holds any meaning. [/QUOTE]
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A Conscious Creator In Sikhi And Other Faith Traditions?
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