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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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Interfaith Dialogues
Are The Important Scriptures Of World Religions, Simply Opinions?
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<blockquote data-quote="sunmukh" data-source="post: 137161" data-attributes="member: 11050"><p>Ek OnKaar Sat Naam</p><p> </p><p></p><p></p><p>Gurfateh </p><p> </p><p>SPNadmin ji</p><p> </p><p>I apologise for my inability to present coherent arguments, with an ultimate conclusion. I do go off on a tangent very often, and this does affect the readability when I reflect upon the same post at a later date.</p><p> </p><p>As for this particular paragraph:</p><p> </p><p> </p><ul> <li data-xf-list-type="ul"><span style="color: blue">You appear to be trying to protect Sikhi from any association with dogma.</span> <br /> This was written following one of Tejwant Singh ji's (TS) which suggested "faith is dogmatic, it is nothing to do with the pragmatism of Sikhi". As TS had suggested a number of times now on this thread that Sikhi had no dogma attached to it, and I believe there is some dogma attached to the practices if not the bani, I chose in my limited wisdom, to question this statement.</li> </ul> <ul> <li data-xf-list-type="ul"><span style="color: blue">Faith is what Sikhi is about.</span> This followed on to reject the sentence of TS's disassociating dogma from faith. I started by tackling the notion that blind faith has no place in Sikhi. I believe it does, and I believe this can be supported by bani in SGGS. IMHO words like "mannai" refer to one who accepts or obeys, or the ones who accept or obey. This is an act of fath and not one in knowledge. This appears in Japji Sahib and also elsewhere eg .</li> </ul> <p style="text-align: left"></p> <p style="text-align: left">(Page: 855, Line: 4, Raag: Bilaaval, Author: Guru Amar Das)</p><p></p><p> </p><p>or</p><p> </p><p style="text-align: left">(Page: 1406, Line: 12, Raag: Sava-yay (praise) of Guru Ram Das, Author: Sal)</p><p></p><p> </p><ul> <li data-xf-list-type="ul"><span style="color: blue">Wit</span><span style="color: blue">hout faith in Ik Ong Kaar, there is only a set of practices, some of symbolise compassion, generosity, tolerance and equality, but others are ritualistic, and yet others are mind control techinques.</span> <br /> This then followed on to develop the idea running in my mind that faith is what makes some practices meaningful and worthwhile to those who engage in them.Ik Ong Kaar is the biggest unknown that one requires faith in. One cannot know Ik Ong Kaar, yet one requires faith in Ik Ong Kaar. If one does not have that faith then one is not engaged in Sikhi, but is only going through a series of motions (IMHO).</li> <li data-xf-list-type="ul"><span style="color: blue">All of these are available outside Sikhi.<br /> </span>This runs on from the prior sentence. All the aspects of Sikhi other than an unfathomable, unknowable inscrutable, omniescent, all knowing, all pervading Ik Ong Kaar can be found in guides on yoga, vedic texts, or as a consequence of principled virtuous upbringing.</li> <li data-xf-list-type="ul"><span style="color: blue">The pragmatisim is enhanced by faith. <br /> </span>This does not follow immedaitely from the prior sentence, but follows from the ending sentence TS which sought to disassociate faith from pragmatism. Faith is not directly linked to practical or prgamatic approaches and I agree with TS on that. However if there is faith in pleasing a Creator and karma, then one will see fit to engage in virtuous behaviour and good deeds to please the Creator and improve karma. The deeds may not be good if there is no faith in the Creator and karma. By having such faith, virtues like compassion, tolerance, charity, mercy, forgiveness, equality of all, are given far more value then they otherwise would. To bring about these virtues we can engage in actions such as seva, langar, sanghat which are the pragmatic approaches of sikhi to bring about change in behaviour.</li> <li data-xf-list-type="ul"><span style="color: blue">Sikhs have faith in 5 ks, in Ik Ong Kaar, and in daily nitnem. <br /> </span>This followed on from the previous sentence , to state the basics that have no more substance to support them, than any practices of other religions, and require faith to maintain them</li> <li data-xf-list-type="ul"><span style="color: blue">Without blind faith in them they are reduced to rituals, no more useful than worshipping a stone or making a pilgrimage.<br /> </span>This follows on to briefly explain that these are tenets which do not hold water and no logic.</li> <li data-xf-list-type="ul"><span style="color: blue">Faith is the glue that makes these useful for practising Sikhs.</span> <br /> This then backtracks to offer support to those same aforementioned aspects in Sikhi that depend on faith; with faith they are accepted and the mind stops doubting their usefulness, whether they are useful or not. The mind simply accepts.</li> <li data-xf-list-type="ul"><span style="color: blue">For those who have no faith in one or more of these aspects, they are rituals and/or superstition.</span> <br /> This follows on to state the obverse effect if they are not accepted in faith</li> <li data-xf-list-type="ul"><span style="color: blue">This why many "sikhs" do not value 5 ks. <br /> </span>An example is given, to try to support the previous sentence</li> <li data-xf-list-type="ul"><span style="color: blue">They have no faith in them, and see them as oddities.</span> The effect is stated of lack of faith.</li> </ul><p>I hope I have been able to clarify the flow of thought in this case, to try to put a cas for faith which supports the dogmatic and pragmatic aspects found in Sikhi , and that without faith there is still dogma but the effect of the pragmatic approaches are reduced and are found elsewhere anyway.</p><p> </p><p> I do accept I muddle up matters, usually by going astray and then adding in way too much in one post.</p><p> </p><p><img src="/images/smilies/sikhsmileys/happymunda.jpg" class="smilie" loading="lazy" alt=":happymunda:" title="Happymunda :happymunda:" data-shortname=":happymunda:" /></p><p> </p><p>Sat Sri Akal</p></blockquote><p></p>
[QUOTE="sunmukh, post: 137161, member: 11050"] Ek OnKaar Sat Naam Gurfateh SPNadmin ji I apologise for my inability to present coherent arguments, with an ultimate conclusion. I do go off on a tangent very often, and this does affect the readability when I reflect upon the same post at a later date. As for this particular paragraph: [LIST] [*][COLOR=blue]You appear to be trying to protect Sikhi from any association with dogma.[/COLOR] This was written following one of Tejwant Singh ji's (TS) which suggested "faith is dogmatic, it is nothing to do with the pragmatism of Sikhi". As TS had suggested a number of times now on this thread that Sikhi had no dogma attached to it, and I believe there is some dogma attached to the practices if not the bani, I chose in my limited wisdom, to question this statement. [/LIST] [LIST] [*][COLOR=blue]Faith is what Sikhi is about.[/COLOR] This followed on to reject the sentence of TS's disassociating dogma from faith. I started by tackling the notion that blind faith has no place in Sikhi. I believe it does, and I believe this can be supported by bani in SGGS. IMHO words like "mannai" refer to one who accepts or obeys, or the ones who accept or obey. This is an act of fath and not one in knowledge. This appears in Japji Sahib and also elsewhere eg . [/LIST][LEFT] (Page: 855, Line: 4, Raag: Bilaaval, Author: Guru Amar Das)[/LEFT] or [LEFT](Page: 1406, Line: 12, Raag: Sava-yay (praise) of Guru Ram Das, Author: Sal)[/LEFT] [FONT=Helvetica][SIZE=2][FONT=Helvetica][SIZE=2][/SIZE][/FONT][/SIZE][/FONT] [FONT=Times New Roman][SIZE=3] [/SIZE][/FONT] [LIST] [*][COLOR=blue]Wit[/COLOR][COLOR=blue]hout faith in Ik Ong Kaar, there is only a set of practices, some of symbolise compassion, generosity, tolerance and equality, but others are ritualistic, and yet others are mind control techinques.[/COLOR] This then followed on to develop the idea running in my mind that faith is what makes some practices meaningful and worthwhile to those who engage in them.Ik Ong Kaar is the biggest unknown that one requires faith in. One cannot know Ik Ong Kaar, yet one requires faith in Ik Ong Kaar. If one does not have that faith then one is not engaged in Sikhi, but is only going through a series of motions (IMHO). [*][COLOR=blue]All of these are available outside Sikhi. [/COLOR]This runs on from the prior sentence. All the aspects of Sikhi other than an unfathomable, unknowable inscrutable, omniescent, all knowing, all pervading Ik Ong Kaar can be found in guides on yoga, vedic texts, or as a consequence of principled virtuous upbringing. [*][COLOR=blue]The pragmatisim is enhanced by faith. [/COLOR]This does not follow immedaitely from the prior sentence, but follows from the ending sentence TS which sought to disassociate faith from pragmatism. Faith is not directly linked to practical or prgamatic approaches and I agree with TS on that. However if there is faith in pleasing a Creator and karma, then one will see fit to engage in virtuous behaviour and good deeds to please the Creator and improve karma. The deeds may not be good if there is no faith in the Creator and karma. By having such faith, virtues like compassion, tolerance, charity, mercy, forgiveness, equality of all, are given far more value then they otherwise would. To bring about these virtues we can engage in actions such as seva, langar, sanghat which are the pragmatic approaches of sikhi to bring about change in behaviour. [*][COLOR=blue]Sikhs have faith in 5 ks, in Ik Ong Kaar, and in daily nitnem. [/COLOR]This followed on from the previous sentence , to state the basics that have no more substance to support them, than any practices of other religions, and require faith to maintain them [*][COLOR=blue]Without blind faith in them they are reduced to rituals, no more useful than worshipping a stone or making a pilgrimage. [/COLOR]This follows on to briefly explain that these are tenets which do not hold water and no logic. [*][COLOR=blue]Faith is the glue that makes these useful for practising Sikhs.[/COLOR] This then backtracks to offer support to those same aforementioned aspects in Sikhi that depend on faith; with faith they are accepted and the mind stops doubting their usefulness, whether they are useful or not. The mind simply accepts. [*][COLOR=blue]For those who have no faith in one or more of these aspects, they are rituals and/or superstition.[/COLOR] This follows on to state the obverse effect if they are not accepted in faith [*][COLOR=blue]This why many "sikhs" do not value 5 ks. [/COLOR]An example is given, to try to support the previous sentence [*][COLOR=blue]They have no faith in them, and see them as oddities.[/COLOR] The effect is stated of lack of faith. [/LIST]I hope I have been able to clarify the flow of thought in this case, to try to put a cas for faith which supports the dogmatic and pragmatic aspects found in Sikhi , and that without faith there is still dogma but the effect of the pragmatic approaches are reduced and are found elsewhere anyway. I do accept I muddle up matters, usually by going astray and then adding in way too much in one post. :happymunda: Sat Sri Akal [/QUOTE]
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