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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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Albert Einstein And Spirituality: From The Man Of Atom Bomb
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<blockquote data-quote="Caspian" data-source="post: 142412" data-attributes="member: 5962"><p>What I mean is that as far as I know, the sikhi god is not a personal god. But their are certain customs and traditions that sikhs participate in, which may or may not be explicitly written in the Sri Guru Granth Sahib Ji, that in my mind are better suited for a personal god. I gave a few examples up their but another example would be praying for the good of humanity (nothing wrong with it btw) but it just seems like something better suited for a personal god. </p><p></p><p>I am quite aware of the distinction that <strong>SIKHI</strong> makes. However, I was not referring to sikhi. I was referring to <strong>SIKHS</strong> many of whom have a simplistic understanding of their own faith. For example, the majority of my family and my friends who identify as sikhs will routinely admit to praying for something. So I was simply saying, if you are a sikh who finds himself praying for something—you believe in a personal god. </p><p></p><p>Again, I realize that bringing food before the Guru Granth is not part of <strong>SIKHI</strong> nonetheless, many sikhs do it. This custom is also better suited for a personal god. I'm not arguing about whether or not the sikh god is a personal one or not. I believe it isnt. But many sikhs behave as if it is a personal god. Many customs are better suited for personal gods. </p><p></p><p>My point of view. The Sri Guru Granth Sahib Ji is a book. Its not a "Guru" so to say. Much in the same way that a chemistry text book is not actually the chemistry teacher. The student-teacher analogy is an oft used one in sikhism. If we are to assume that we (as sikhs) are students, and the gurus were teachers, the Sri Guru Granth Sahib Ji becomes a teacher because of its identity as a guru. I find that identity somewhat troublesome as you cannot ask the Sri Guru Granth Sahib Ji for clarification, for its exact interpretation, for anything really—you have to rely on someone else or your own best judgement. So its a book that contains teachings but its not a teacher (therefore, I wouldn't consider it a Guru in the same way I would consider Guru Nanak dev ji a Guru). </p><p></p><p>However! As this post is about Albert Einstein and how much of what he says aligns well with the Sri Guru Granth Sahib Ji. I would go further and say that much of what has become secular hallmarks in western society (gender and racial equality, freedom of religion, etc) all independently arose without the influence of the Sri Guru Granth Sahib Ji. So much of what the Sri Guru Granth Sahib Ji teaches seems to be innately human and not divine in any way. In my opinion, you dont need a Guru or a God (personal or otherwise) to arrive upon the same concepts and conclusions that our Gurus arrived upon. </p><p></p><p>I think that is an important point and ultimately I think that almost every major "Sikh" concept has a secular/humanist counterpart or a socialist/communist counterpart. That is why its so easy to look at quotes from people like Albert Einstein and align them with the Sri Guru Granth Sahib Ji. I am almost for certain that you can do the same with the likes of Abraham Lincoin, Thomas Jefferson, Carl Sagan etc. all of whom were atheists/humanists. </p><p></p><p>Not to mention. Albert Einstein himself was a humanist, he served on the advisory board of the first humanist society of new york.</p><p></p><p>If cots were also used as bookshelves. I wouldn't mind. But I think most sikhs personify the Guru Granth Sahib in the same way that many Roman Catholics personify the wine and cracker as the bloody and body of christ. </p><p>Ah its safe to assume that though based on other stuff he said.</p><p></p><p><em>“It seems to me that the idea of a personal God is an anthropological concept which I cannot take seriously. I feel also not able to imagine some will or goal outside the human sphere. My views are near those of Spinoza: admiration for the beauty of and belief in the logical simplicity of the order which we can grasp humbly and only imperfectly. I believe that we have to content ourselves with our imperfect knowledge and understanding and treat values and moral obligations as a purely human problem—the most important of all human problems.”</em><a href="http://en.wikipedia.org/wiki/Albert_Einstein#cite_note-eigod-120" target="_blank"> - Albert Einstein</a></p></blockquote><p></p>
[QUOTE="Caspian, post: 142412, member: 5962"] What I mean is that as far as I know, the sikhi god is not a personal god. But their are certain customs and traditions that sikhs participate in, which may or may not be explicitly written in the Sri Guru Granth Sahib Ji, that in my mind are better suited for a personal god. I gave a few examples up their but another example would be praying for the good of humanity (nothing wrong with it btw) but it just seems like something better suited for a personal god. I am quite aware of the distinction that [B]SIKHI[/B] makes. However, I was not referring to sikhi. I was referring to [B]SIKHS[/B] many of whom have a simplistic understanding of their own faith. For example, the majority of my family and my friends who identify as sikhs will routinely admit to praying for something. So I was simply saying, if you are a sikh who finds himself praying for something—you believe in a personal god. Again, I realize that bringing food before the Guru Granth is not part of [B]SIKHI[/B] nonetheless, many sikhs do it. This custom is also better suited for a personal god. I'm not arguing about whether or not the sikh god is a personal one or not. I believe it isnt. But many sikhs behave as if it is a personal god. Many customs are better suited for personal gods. My point of view. The Sri Guru Granth Sahib Ji is a book. Its not a "Guru" so to say. Much in the same way that a chemistry text book is not actually the chemistry teacher. The student-teacher analogy is an oft used one in sikhism. If we are to assume that we (as sikhs) are students, and the gurus were teachers, the Sri Guru Granth Sahib Ji becomes a teacher because of its identity as a guru. I find that identity somewhat troublesome as you cannot ask the Sri Guru Granth Sahib Ji for clarification, for its exact interpretation, for anything really—you have to rely on someone else or your own best judgement. So its a book that contains teachings but its not a teacher (therefore, I wouldn't consider it a Guru in the same way I would consider Guru Nanak dev ji a Guru). However! As this post is about Albert Einstein and how much of what he says aligns well with the Sri Guru Granth Sahib Ji. I would go further and say that much of what has become secular hallmarks in western society (gender and racial equality, freedom of religion, etc) all independently arose without the influence of the Sri Guru Granth Sahib Ji. So much of what the Sri Guru Granth Sahib Ji teaches seems to be innately human and not divine in any way. In my opinion, you dont need a Guru or a God (personal or otherwise) to arrive upon the same concepts and conclusions that our Gurus arrived upon. I think that is an important point and ultimately I think that almost every major "Sikh" concept has a secular/humanist counterpart or a socialist/communist counterpart. That is why its so easy to look at quotes from people like Albert Einstein and align them with the Sri Guru Granth Sahib Ji. I am almost for certain that you can do the same with the likes of Abraham Lincoin, Thomas Jefferson, Carl Sagan etc. all of whom were atheists/humanists. Not to mention. Albert Einstein himself was a humanist, he served on the advisory board of the first humanist society of new york. If cots were also used as bookshelves. I wouldn't mind. But I think most sikhs personify the Guru Granth Sahib in the same way that many Roman Catholics personify the wine and cracker as the bloody and body of christ. Ah its safe to assume that though based on other stuff he said. [I]“It seems to me that the idea of a personal God is an anthropological concept which I cannot take seriously. I feel also not able to imagine some will or goal outside the human sphere. My views are near those of Spinoza: admiration for the beauty of and belief in the logical simplicity of the order which we can grasp humbly and only imperfectly. I believe that we have to content ourselves with our imperfect knowledge and understanding and treat values and moral obligations as a purely human problem—the most important of all human problems.”[/I][URL="http://en.wikipedia.org/wiki/Albert_Einstein#cite_note-eigod-120"] - Albert Einstein[/URL] [/QUOTE]
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