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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="bindi" data-source="post: 22110" data-attributes="member: 1895"><p>I agree with kharkhoo4life exposition of Divine Will vs. Free Will. But there is one statement of his which I don't agree:-</p><p></p><p>"This does not mean that we will completely be able to explain or comprehend every detailed working of His Will. For that is beyond mans comprehension."</p><p></p><p>While it is true that we may never be able to COMPLETELY COMPREHEND and EXPLAIN the concept of Divine Will and Free Will, that should NEVER stop us from striving to develop a better picture or a better model of understanding it. </p><p></p><p>The present method of explanation, that is to say "All is the will of God, realize this and you will be happy" is just too simplistic. It sounds shallow and unintelligent. It shows our lack of depth in understanding Gurbani. It?s the sort of answer one would hear from someone who hasn?t fully gasp the concept at hand. It illustrates a lack of insight into the subject. </p><p></p><p>This is not to say such a statement is wrong. Indeed, in a higher plane of awareness it might be all that?s true. But for the common Sikh who is still struggling to come to terms with his existence and his will (what more the will of a supremely divine being), such explanations does not endear Sikhi to him or her. That's one of the reason the present younger generation of educated and thinking Sikhs are shying away from Sikhi. Many feel that religion is too mysterious, to occultist to fathom. And what they don?t understand, they don?t bother to practice. Such explanations may have been sufficient for our forefathers who were simple minded peasants and farmers in Punjab, but to today?s Sikhs, educated in some of the finest universities in the world and holding down distinguished jobs and business, such explanations no longer cut it. Statements like "don't try to understand, just follow the Guru" irritate people. Did our Guru prohibit us to understand? Did our Guru want us to follow him blindly? Did our Guru asked us to stop asking questions? Why have we become dum-witted? Why have we stopped pondering, stop probing into the very heart of Sikhi?</p><p></p><p>I remember the shakhis of Guru Nanak Dev Ji. He was quite the trouble-maker when he was young. Forever questioning the wisdom of his day. Is this not what made him special? He questioned the Arabic alphabets, he questioned the customs and traditions of his time, he even question the way people prayed. </p><p></p><p>Why can't we do the same now? Why can't we question, probe, analyze, theorize, develop models of understanding to explain the very things our forefathers thought were unexplainable? </p><p></p><p>I believe there is a logical way to explain God's Will and Free Will. It need not be perfect. It need not even be true. But as long as it helps us to make better sense of Gurbani and bring us and our younger generation closer to our Guru then it has done it's job. The next generation can refine it, alter it or even throw it out in favor of a better explanation. That way we would have prevented our religion from becoming fossiled in thinking and in faith.</p><p></p><p>The point I'm trying to make is that to say vital parts of Sikhi cannot be explained does not help anyone. We must be open to new ways of thinking. We must develop newer understanding and newer explanations. It will not make our religion less real or less original. In fact I think it will breathe a new fresh air of faith into it. It will rejuvenate it. It will make it ever more relevant to the challenge of our times. </p><p></p><p>I feel the Guru would want us to do just that - keep Sikhi ever new and ever fresh.</p><p></p><p>In my next posting I hope to show how that is possible.</p><p></p><p>Guru Ki Fateh.</p></blockquote><p></p>
[QUOTE="bindi, post: 22110, member: 1895"] I agree with kharkhoo4life exposition of Divine Will vs. Free Will. But there is one statement of his which I don't agree:- "This does not mean that we will completely be able to explain or comprehend every detailed working of His Will. For that is beyond mans comprehension." While it is true that we may never be able to COMPLETELY COMPREHEND and EXPLAIN the concept of Divine Will and Free Will, that should NEVER stop us from striving to develop a better picture or a better model of understanding it. The present method of explanation, that is to say "All is the will of God, realize this and you will be happy" is just too simplistic. It sounds shallow and unintelligent. It shows our lack of depth in understanding Gurbani. It?s the sort of answer one would hear from someone who hasn?t fully gasp the concept at hand. It illustrates a lack of insight into the subject. This is not to say such a statement is wrong. Indeed, in a higher plane of awareness it might be all that?s true. But for the common Sikh who is still struggling to come to terms with his existence and his will (what more the will of a supremely divine being), such explanations does not endear Sikhi to him or her. That's one of the reason the present younger generation of educated and thinking Sikhs are shying away from Sikhi. Many feel that religion is too mysterious, to occultist to fathom. And what they don?t understand, they don?t bother to practice. Such explanations may have been sufficient for our forefathers who were simple minded peasants and farmers in Punjab, but to today?s Sikhs, educated in some of the finest universities in the world and holding down distinguished jobs and business, such explanations no longer cut it. Statements like "don't try to understand, just follow the Guru" irritate people. Did our Guru prohibit us to understand? Did our Guru want us to follow him blindly? Did our Guru asked us to stop asking questions? Why have we become dum-witted? Why have we stopped pondering, stop probing into the very heart of Sikhi? I remember the shakhis of Guru Nanak Dev Ji. He was quite the trouble-maker when he was young. Forever questioning the wisdom of his day. Is this not what made him special? He questioned the Arabic alphabets, he questioned the customs and traditions of his time, he even question the way people prayed. Why can't we do the same now? Why can't we question, probe, analyze, theorize, develop models of understanding to explain the very things our forefathers thought were unexplainable? I believe there is a logical way to explain God's Will and Free Will. It need not be perfect. It need not even be true. But as long as it helps us to make better sense of Gurbani and bring us and our younger generation closer to our Guru then it has done it's job. The next generation can refine it, alter it or even throw it out in favor of a better explanation. That way we would have prevented our religion from becoming fossiled in thinking and in faith. The point I'm trying to make is that to say vital parts of Sikhi cannot be explained does not help anyone. We must be open to new ways of thinking. We must develop newer understanding and newer explanations. It will not make our religion less real or less original. In fact I think it will breathe a new fresh air of faith into it. It will rejuvenate it. It will make it ever more relevant to the challenge of our times. I feel the Guru would want us to do just that - keep Sikhi ever new and ever fresh. In my next posting I hope to show how that is possible. Guru Ki Fateh.[B][/B] [/QUOTE]
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