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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="Archived_member14" data-source="post: 152266" data-attributes="member: 586"><p>Sikhipyar ji (and Pablo ji),</p><p></p><p> </p><p>I was hoping someone would respond, but since no one else has done, I hope that you do not mind that I do.</p><p></p><p></p><p></p><p></p><p></p><p>Are you then saying that what Guru Nanak did was essentially to point out the fact that it is all OK? That it didn't matter what anyone was doing and believed in, the result will more or less be the same? Do you not think that one set of beliefs have consequences different from another set of beliefs? Is it not evident that you in believing what you do are looking in a direction different from someone who thinks that you are wrong? Why did Guru Nanak point out the wrongness of thought and action of the people during his time? Why did he emphasize the need to overcome the Five Evils and encouraged moral values? </p><p></p><p>It is clear that Pablo ji, in believing what he does, feels justified in indulging in sensual pleasures. Guru Nanak on the other hand, said that Lobh is to be overcome. Does this not indicate that one set of beliefs has consequence different from another, and if one of these is to be considered right, the other must be wrong? </p><p> </p><p>I think that you are trying to be conciliatory, which is fine. And I don't consider Pablo ji to be a bad person. Also I do not expect anyone here to be different from anyone else in terms of having a great tendency to ignorance and attachment. Indeed, I'd say that my attachments are no less than that of Pablo ji's! What I object to however, are the views / understandings with regard to their occurrences. Pablo ji's is one which takes what is bad for good. And yours although different, however because it does point out the real problem, must indirectly encourage the same. </p><p></p><p>If you do not see Pablo's attitudes as having negative consequence and indeed go on to cover it up with what I see as a distorted understanding about such things as "faith", then your position must in fact be no better than that of Pablo ji's. Indeed it is clear that you miss the point when you went on to suggest the following:</p><p></p><p></p><p></p><p></p><p></p><p>The wrongness in alcohol consumption is in that it leads to moral heedlessness. If this is not appreciated and one instead refers to "health" as reason for not drinking, it then encourages only more attachment to me, my body and my health. </p><p></p><p>When you talk about "faith", this must be something which is of the nature of "good" must it not? Should we therefore not be more discriminating in using the concept? </p><p></p><p>Faith is faith in good and these are two. One with reference to all kinds of good states such as generosity, morality, renunciation, patience, truthfulness, kindness, compassion and so on. The other is faith in the development of wisdom which knows all things as they are and is cause for the increase of good and discouraging of evil. So I suggest that you question your conception of faith Sikhipyar ji, to see whether what you take for faith is in fact what it really is, because if it is not, then by default it must be something which is the outcome of ignorance and attachment. </p><p></p><p></p><p></p><p></p><p></p><p>And don't we usually find what we seek? Is it not therefore wrong to be encouraging this given that no consideration is made to the difference between good and evil? And should not you then also question the impression that you get, of "growing and reaching the point in which you are trying to reach"?</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 152266, member: 586"] Sikhipyar ji (and Pablo ji), I was hoping someone would respond, but since no one else has done, I hope that you do not mind that I do. Are you then saying that what Guru Nanak did was essentially to point out the fact that it is all OK? That it didn't matter what anyone was doing and believed in, the result will more or less be the same? Do you not think that one set of beliefs have consequences different from another set of beliefs? Is it not evident that you in believing what you do are looking in a direction different from someone who thinks that you are wrong? Why did Guru Nanak point out the wrongness of thought and action of the people during his time? Why did he emphasize the need to overcome the Five Evils and encouraged moral values? It is clear that Pablo ji, in believing what he does, feels justified in indulging in sensual pleasures. Guru Nanak on the other hand, said that Lobh is to be overcome. Does this not indicate that one set of beliefs has consequence different from another, and if one of these is to be considered right, the other must be wrong? I think that you are trying to be conciliatory, which is fine. And I don't consider Pablo ji to be a bad person. Also I do not expect anyone here to be different from anyone else in terms of having a great tendency to ignorance and attachment. Indeed, I'd say that my attachments are no less than that of Pablo ji's! What I object to however, are the views / understandings with regard to their occurrences. Pablo ji's is one which takes what is bad for good. And yours although different, however because it does point out the real problem, must indirectly encourage the same. If you do not see Pablo's attitudes as having negative consequence and indeed go on to cover it up with what I see as a distorted understanding about such things as "faith", then your position must in fact be no better than that of Pablo ji's. Indeed it is clear that you miss the point when you went on to suggest the following: The wrongness in alcohol consumption is in that it leads to moral heedlessness. If this is not appreciated and one instead refers to "health" as reason for not drinking, it then encourages only more attachment to me, my body and my health. When you talk about "faith", this must be something which is of the nature of "good" must it not? Should we therefore not be more discriminating in using the concept? Faith is faith in good and these are two. One with reference to all kinds of good states such as generosity, morality, renunciation, patience, truthfulness, kindness, compassion and so on. The other is faith in the development of wisdom which knows all things as they are and is cause for the increase of good and discouraging of evil. So I suggest that you question your conception of faith Sikhipyar ji, to see whether what you take for faith is in fact what it really is, because if it is not, then by default it must be something which is the outcome of ignorance and attachment. And don't we usually find what we seek? Is it not therefore wrong to be encouraging this given that no consideration is made to the difference between good and evil? And should not you then also question the impression that you get, of "growing and reaching the point in which you are trying to reach"? [/QUOTE]
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