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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
Do You Believe Guru Nanak Dev Ji Became MUKT/”got Salvation”?
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<blockquote data-quote="Archived_member15" data-source="post: 175725" data-attributes="member: 17438"><p>Excellent question brother Bhagat ji mundahug</p><p> </p><p>You have got my thinking cap on! </p><p> </p><p>Generally speaking I think that Catholic mysticism is much like Sikhi, in that it presents a sort of middle ground between the extremes of complete non-dualism and complete dualism, in that God is both wholly transcendent (other) and wholly immanent (one). I know that in my religion there have been people who have veered near to the extremity of these two views but I doubt whether I have detected a mystic of my tradition who has been <em>completely </em>non-dualist or completely dualist. However I know of two, Meister Eckhart and Catherine of Genoa, who are so non-dual that one can find it very difficult to find any trace of a distinction between man and the Godhead in their writings. </p><p> </p><p>On the dualism front, I think that many of the Greek Fathers are strongly dualist yet not in sense of the Madhvacharya. You see mysticism in Catholicism, and indeed in most philosophies, is about bridging the gulf between our creatureliness and the uncreatedness of God. Its about intimacy, oneness, unity. </p><p> </p><p>I mean according to Saint Gregory of Nyssa (c. 335 – c. 395) and Dionysius mentioned above, God is utterly transcendent and unknowable to the rational intellect. This idea of the absolute darkness of the Godhead posits a greater difference between creator and creation but nowhere near to the extent of say, non-Sufi Islam or the Madhvacharya. Consider Gregory of Nyssa and Gregory Nazianzus</p><p> </p><p>For example they write: </p><p> </p><p></p><p> </p><p> </p><p></p><p> </p><p> </p><p>[FONT=Trebuchet MS, sans-serif]They both start of promising on the dualism front, with a wholly "other", transcendent Deity but then we find [/FONT]the idea of God "encompassing the universe" and God being "the all" which "everything abides in" which are both very "immanent", not non-dualist but certainly not radically dualist to the extent of the philosophy that you mentioned, It seems impossible for them ever to create a complete dualism because Catholic theology is wedded to the idea of God being at once immanent and transcendent. </p><p> </p><p>mundahug</p><p> </p><p>I agree with you though that dualism is an equally valid path to salvation, its only that the Catholic mystics seem to maintain a balance between the two extremes and when they veer it is almost always to the non-dualist sounding extreme (even though they still actually on some level believe God to be transcendent and other) ie</p></blockquote><p></p>
[QUOTE="Archived_member15, post: 175725, member: 17438"] Excellent question brother Bhagat ji mundahug You have got my thinking cap on! Generally speaking I think that Catholic mysticism is much like Sikhi, in that it presents a sort of middle ground between the extremes of complete non-dualism and complete dualism, in that God is both wholly transcendent (other) and wholly immanent (one). I know that in my religion there have been people who have veered near to the extremity of these two views but I doubt whether I have detected a mystic of my tradition who has been [I]completely [/I]non-dualist or completely dualist. However I know of two, Meister Eckhart and Catherine of Genoa, who are so non-dual that one can find it very difficult to find any trace of a distinction between man and the Godhead in their writings. On the dualism front, I think that many of the Greek Fathers are strongly dualist yet not in sense of the Madhvacharya. You see mysticism in Catholicism, and indeed in most philosophies, is about bridging the gulf between our creatureliness and the uncreatedness of God. Its about intimacy, oneness, unity. I mean according to Saint Gregory of Nyssa (c. 335 – c. 395) and Dionysius mentioned above, God is utterly transcendent and unknowable to the rational intellect. This idea of the absolute darkness of the Godhead posits a greater difference between creator and creation but nowhere near to the extent of say, non-Sufi Islam or the Madhvacharya. Consider Gregory of Nyssa and Gregory Nazianzus For example they write: [FONT=Trebuchet MS, sans-serif]They both start of promising on the dualism front, with a wholly "other", transcendent Deity but then we find [/FONT]the idea of God "encompassing the universe" and God being "the all" which "everything abides in" which are both very "immanent", not non-dualist but certainly not radically dualist to the extent of the philosophy that you mentioned, It seems impossible for them ever to create a complete dualism because Catholic theology is wedded to the idea of God being at once immanent and transcendent. mundahug I agree with you though that dualism is an equally valid path to salvation, its only that the Catholic mystics seem to maintain a balance between the two extremes and when they veer it is almost always to the non-dualist sounding extreme (even though they still actually on some level believe God to be transcendent and other) ie [/QUOTE]
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Sikh Sikhi Sikhism
Do You Believe Guru Nanak Dev Ji Became MUKT/”got Salvation”?
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