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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="findingmyway" data-source="post: 142475" data-attributes="member: 12855"><p>Caspian,</p><p>I get the sense of de ja vu as I am sure we have had this conversation previously. I am going to add in some points here though. </p><p></p><p>1) You judge Sikhi on the action of some Sikhs who have not fully comprehended the depth of Gurbani. That seems very judgmental to me! If I were to judge all atheists by your words, especially after you declared on another thread you felt it was your personal mission to stop all religion but luckily I'm not judgmental and I know that not all atheists are so intolerant of or threatened by spirituality. Don't blanket judge a philosphy on the actions of a small section of the people. Your exposure will be limited (as will mine). I'm not going to judge all communists on the actions of Stalin. If you want to know about Sikhi then go to the source-Sri Guru Granth Sahib Ji.</p><p></p><p>2) In all of your posts and arguments, you always insist on using the example of a personal God. You refuse to study mool mantar where Sikhi concept of God is detailed as Tejwant Ji is constantly telling you so really this line of argument is laughable. It's also immature to not move forward from it despite it being refuted time and again. If your parents believe in a personal God and rituals that is fine but that is not what Sri Guru Granth Sahib Ji teaches. Please can you stop using the argument of a personal God in ALL your arguments and find something more sophisticated to say.</p><p></p><p>3) We have already had a discussion about praying. Prayer for many Sikhs is not asking for things but a way of focussing the mind and establishing what we want for ourselves. I know there is no-one out there listening to my prayers so when I pray it is to discover who I am and what I want inside. You will do the same thing but in a different manner. Praying is for ourselves, not for God.</p><p></p><p>4) I am sure we have discussed rituals in great detail too. If not I know there are many threads dealing with them. Some are symbolic, others functional (eg protection of Sri Guru Granth Sahib Ji so pages dont erode) and others just plain wrong! Again Sikhi should be based on the teachings, not the misunderstandings.</p><p></p><p>5) You were unhappy with what you saw around you and much didn't make sense and I was the same-we have that much in common. Your way of dealing was to become atheist and I respect that choice. My way of dealing was to go back and study Sikhi further and changing the way I do things more inline with Gurbani. I think that is just as valid a path to choose and should not be looked down upon.</p><p></p><p>6) You seem to accept Guru Nanak Dev ji was a Guru yet deny Guru Granth Sahib ji. It is not the book that is the Guru but the words, the shabad. Guru Nanak Dev ji was the 1st physical manifestation to bring us this shabadguru and Guru Granth Sahib ji is the last. The physical body is not the important thing, the knowledge, the message is. The Sri Guru Granth Sahib Ji gives the shabadguru a physical form otherwise learning cannot take place (sp physical form is only important as a vehicle for the message so it won't get destryed or distorted over time) and it is then treated with respect. Don't confuse this respect for assuming it is the equivalent to God and don't confuse respect for worship. They are not the same thing. There is no knowledge in wine and crackers and they do not come from Jesus himself as a key to liberation so the comparison is ridiculous. If some people do behave that way, again I say does that make all communists as violent as Stalin?</p><p></p><p>Most importantly, humanism has one major flaw. There is no spirituality there. Sikhi is humanism plus spirituality. People who seek religion do so as they feel something is missing in life, ie spirituality. Although humanism is a good thing, it is not enough for everybody. Einstein obviously felt there was some higher power too so I think he believed in more than humanism (but I can never know for sure just as you cannot know for sure the other way either even though his quotes do imply such a belief). Also, Sikhi never said it is the only path worth travelling. It is not judgemental and believes in freedom of choice. It also believes there is a higher power that created us and everything else.</p></blockquote><p></p>
[QUOTE="findingmyway, post: 142475, member: 12855"] Caspian, I get the sense of de ja vu as I am sure we have had this conversation previously. I am going to add in some points here though. 1) You judge Sikhi on the action of some Sikhs who have not fully comprehended the depth of Gurbani. That seems very judgmental to me! If I were to judge all atheists by your words, especially after you declared on another thread you felt it was your personal mission to stop all religion but luckily I'm not judgmental and I know that not all atheists are so intolerant of or threatened by spirituality. Don't blanket judge a philosphy on the actions of a small section of the people. Your exposure will be limited (as will mine). I'm not going to judge all communists on the actions of Stalin. If you want to know about Sikhi then go to the source-Sri Guru Granth Sahib Ji. 2) In all of your posts and arguments, you always insist on using the example of a personal God. You refuse to study mool mantar where Sikhi concept of God is detailed as Tejwant Ji is constantly telling you so really this line of argument is laughable. It's also immature to not move forward from it despite it being refuted time and again. If your parents believe in a personal God and rituals that is fine but that is not what Sri Guru Granth Sahib Ji teaches. Please can you stop using the argument of a personal God in ALL your arguments and find something more sophisticated to say. 3) We have already had a discussion about praying. Prayer for many Sikhs is not asking for things but a way of focussing the mind and establishing what we want for ourselves. I know there is no-one out there listening to my prayers so when I pray it is to discover who I am and what I want inside. You will do the same thing but in a different manner. Praying is for ourselves, not for God. 4) I am sure we have discussed rituals in great detail too. If not I know there are many threads dealing with them. Some are symbolic, others functional (eg protection of Sri Guru Granth Sahib Ji so pages dont erode) and others just plain wrong! Again Sikhi should be based on the teachings, not the misunderstandings. 5) You were unhappy with what you saw around you and much didn't make sense and I was the same-we have that much in common. Your way of dealing was to become atheist and I respect that choice. My way of dealing was to go back and study Sikhi further and changing the way I do things more inline with Gurbani. I think that is just as valid a path to choose and should not be looked down upon. 6) You seem to accept Guru Nanak Dev ji was a Guru yet deny Guru Granth Sahib ji. It is not the book that is the Guru but the words, the shabad. Guru Nanak Dev ji was the 1st physical manifestation to bring us this shabadguru and Guru Granth Sahib ji is the last. The physical body is not the important thing, the knowledge, the message is. The Sri Guru Granth Sahib Ji gives the shabadguru a physical form otherwise learning cannot take place (sp physical form is only important as a vehicle for the message so it won't get destryed or distorted over time) and it is then treated with respect. Don't confuse this respect for assuming it is the equivalent to God and don't confuse respect for worship. They are not the same thing. There is no knowledge in wine and crackers and they do not come from Jesus himself as a key to liberation so the comparison is ridiculous. If some people do behave that way, again I say does that make all communists as violent as Stalin? Most importantly, humanism has one major flaw. There is no spirituality there. Sikhi is humanism plus spirituality. People who seek religion do so as they feel something is missing in life, ie spirituality. Although humanism is a good thing, it is not enough for everybody. Einstein obviously felt there was some higher power too so I think he believed in more than humanism (but I can never know for sure just as you cannot know for sure the other way either even though his quotes do imply such a belief). Also, Sikhi never said it is the only path worth travelling. It is not judgemental and believes in freedom of choice. It also believes there is a higher power that created us and everything else. [/QUOTE]
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