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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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Sikh Sikhi Sikhism
Beyond Semantics: The Nature Of The Sikh One
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<blockquote data-quote="avnit" data-source="post: 84" data-attributes="member: 22"><p>Nietzsche declared at the turn of the last century that "God is dead" </p><p>if you read on, one discovers that he was referring to the concept of the Christian God- vengeful, patriarchal, etc (very anthropomorphic). </p><p>So when Nanak declares God is one (so for him that being transcending the Mughals god, Bhagavagita, etc), is he hinting fundamentally at the same concept Nietzche felt as well- just using different semantics? </p><p></p><p> This question has intrigued me as of late- does God is One = God is dead? </p><p>(in my opinion) </p><p></p><p> There are different architectures that a wide variety of religions fall into. 1) Many indiginous groups worldwide are pantheist, believing in an ecological type MotherEarth and FatherSky. 2) Then there are other groups that are described as polytheists- such as Loki and Thor of Norse mythology, or Zeus and Hera of the Greeks, and of course the likes of Govinda, Ram and Sita of the Bhagavagita. 3) Next, there are monotheists- who worship one deity. 4) Finally, there are atheists- Buddhists historically are described as such, or maybe concepts like the StarWars Jedi force fall into this last cluster.</p><p> </p><p> While theologians and scholars may recognize the unity of thought underlying the Judeo-Christian-Muslim tradition, mainstream groups within these factions are very much insulted by the notion that a Christian and a Muslim worships the same God. Rather each group rallies around its one deity. Quite bluntly, mainstream audiences of these groups envision their god as an old man with a long beard sitting in a cloud granting favors or taking them away. Now a scholarly theologian would counter with esoteric arguments of the Christian Trinity paradox, or present evidence of Islams many advances in geometry and science simply in an attempt to express their god in non image form- but this does not reflect the views of the man on the street, say in London or Cairo, respectively. </p><p></p><p> My question is what is the nature of the one we as Sikhs worship. When we are asked what is your God`s name- I have always replied he has no name. Does the average man on the street- Sikh punjabi envision Ik Onkar as an old man with a beard (monotheist)? </p><p>I have Nanak`s MoolMantar in front of me (very esoteric, enlightening). Sat Naam- should i answer to people that Truth is the name of the one we worship? Nirbhau... Akaal Moorat (timeless and without form- as a fan of theoretical physics this seems promising), etc etc... </p><p>The point being developed is would you describe these theoretical underpinnings as pushing us into the atheist cluster? Perhaps we are similar to Jews in that they reject the concept of a deity (namely the Christian God JesusChrist) but are considered "gray monotheists"(questioning, awaiting the messiah); are we strict montheists worshiping one deity like Christ or Allah, or are we closer to the atheist (buddhist-like) grouping? </p><p></p><p> But nonetheless, am curious to hear what others out there(mainstream sikhi) think and feel. Would you say that we are say like the Jews (gray area between monotheists and atheist), or are we strictly monotheists, or strictly atheists?</p></blockquote><p></p>
[QUOTE="avnit, post: 84, member: 22"] Nietzsche declared at the turn of the last century that "God is dead" if you read on, one discovers that he was referring to the concept of the Christian God- vengeful, patriarchal, etc (very anthropomorphic). So when Nanak declares God is one (so for him that being transcending the Mughals god, Bhagavagita, etc), is he hinting fundamentally at the same concept Nietzche felt as well- just using different semantics? This question has intrigued me as of late- does God is One = God is dead? (in my opinion) There are different architectures that a wide variety of religions fall into. 1) Many indiginous groups worldwide are pantheist, believing in an ecological type MotherEarth and FatherSky. 2) Then there are other groups that are described as polytheists- such as Loki and Thor of Norse mythology, or Zeus and Hera of the Greeks, and of course the likes of Govinda, Ram and Sita of the Bhagavagita. 3) Next, there are monotheists- who worship one deity. 4) Finally, there are atheists- Buddhists historically are described as such, or maybe concepts like the StarWars Jedi force fall into this last cluster. While theologians and scholars may recognize the unity of thought underlying the Judeo-Christian-Muslim tradition, mainstream groups within these factions are very much insulted by the notion that a Christian and a Muslim worships the same God. Rather each group rallies around its one deity. Quite bluntly, mainstream audiences of these groups envision their god as an old man with a long beard sitting in a cloud granting favors or taking them away. Now a scholarly theologian would counter with esoteric arguments of the Christian Trinity paradox, or present evidence of Islams many advances in geometry and science simply in an attempt to express their god in non image form- but this does not reflect the views of the man on the street, say in London or Cairo, respectively. My question is what is the nature of the one we as Sikhs worship. When we are asked what is your God`s name- I have always replied he has no name. Does the average man on the street- Sikh punjabi envision Ik Onkar as an old man with a beard (monotheist)? I have Nanak`s MoolMantar in front of me (very esoteric, enlightening). Sat Naam- should i answer to people that Truth is the name of the one we worship? Nirbhau... Akaal Moorat (timeless and without form- as a fan of theoretical physics this seems promising), etc etc... The point being developed is would you describe these theoretical underpinnings as pushing us into the atheist cluster? Perhaps we are similar to Jews in that they reject the concept of a deity (namely the Christian God JesusChrist) but are considered "gray monotheists"(questioning, awaiting the messiah); are we strict montheists worshiping one deity like Christ or Allah, or are we closer to the atheist (buddhist-like) grouping? But nonetheless, am curious to hear what others out there(mainstream sikhi) think and feel. Would you say that we are say like the Jews (gray area between monotheists and atheist), or are we strictly monotheists, or strictly atheists? [/QUOTE]
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Beyond Semantics: The Nature Of The Sikh One
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