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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
God Being Nirgun And Sargun
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<blockquote data-quote="Tejwant Singh" data-source="post: 100350" data-attributes="member: 138"><p>Antonia ji,</p><p> </p><p>Guru Fateh.</p><p> </p><p>I thank you for describing how you see Ik Ong Kaar from your own experience of Gurbani but I am a bit confused by what you have written.</p><p> </p><p>You write:</p><p> </p><p></p><p></p><p><span style="font-family: 'Arial'">I have always used the word to describe Ik Ong Kaar- Ajuni Saibung as described in Moolmanter as Creative Energy, by which I mean Energy that creates itself. I have never used the words destructive or sustaining. The way I understand it as I mentioned in my post that this Creative Energy is in ALL- both in organic and in inorganic.I have no idea what you mean by abstract energy. I would like you to elaborate that.</span></p><p></p><p><span style="font-family: 'Arial'">Secondly,Science according to American Heritage dictionary</span></p><p> </p><p><span style="font-family: 'Arial'">1. The observation, identification, description, experimental</span></p><p><span style="font-family: 'Arial'">investigation, and theoretical explanation of phenomena.</span></p><p><span style="font-family: 'Arial'">2. Such activities restricted to a class of natural phenomena.</span></p><p><span style="font-family: 'Arial'">3. Such activities applied to an object of inquiry or study.</span></p><p> </p><p><span style="font-family: 'Arial'">The objective of science is not to prove anything but to observe it and show the results sans bias. In other words many of us take science as a lab test which it is not in this case. Science is used to create the faculty of reasoning and common sense in human beings.Hence one can name it as a scientific observation.</span></p><p> </p><p><span style="font-family: 'Arial'">The best example of scientific observation was by Guru Nanak when he started throwing water towards the west while the Hindus were throwing it towards the Sun in the east. He wanted to prove them that reason does not allow us to conclude that water can ever reach the Sun. We can repeat the same example of Janieo as a scientific observation. We can go further and talk about the episode in Mecca </span><span style="font-family: 'Arial'">where the Mullah asked Guru Nanak not to direct his feet where Allah is. And Guru Nanak with his approach of reason requested the Mullah to move his feet towards the direction where Allah is not. One can go on and on.</span></p><p> </p><p><span style="font-family: 'Arial'">So, for me science does not have any agenda of its own the way I understand it nor does it have any particular aim. Hence, we should not be afraid to use the word Scientific observation in Sikhi.</span></p><p></p><p></p><p></p><p><span style="font-family: 'Arial'">I do not know what is NOT Energy. </span></p><p></p><p><span style="font-family: 'Arial'">Our language and intellect are insignificantly minute to express/describe/explain Ik Ong Kaar. Our Gurus said the same in SGGS many times. That is why Gurbani is a beautiful poetry full of metaphors which can have different meanings to different people at different stages of their lives. I myself discover new things in the same Gurbani which I have been studying. This is the beauty of this particular poetry.</span></p><p> </p><p><span style="font-family: 'Arial'"></span></p><p> <span style="font-family: 'Arial'"></span></p><p><span style="font-family: 'Arial'">I personally do not know what the word 'Conscious' means in relation to Ik Ong Kaar. My limited knowledge is not able to find that connection. Perhaps one day I will be able to do that.</span></p><p> <span style="font-family: 'Arial'"></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 12px"><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%95%E0%A8%B0%E0%A8%A8" target="_blank">http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਕਰਨ</a><span style="font-family: 'Arial'"><span style="color: #800000"></span></span></span></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 12px"><span style="font-family: 'Arial'"><span style="color: #800000"></span></span></span></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 12px"><span style="font-family: 'Arial'"><span style="color: #800000"></span></span></span>I agree with you. My main objective is not how to describe Ik Ong Kaar with the limited knowledge and langauge that we human possess but how to find connection with HIM/HER/IT. But I do relish the poetic way our Gurus take us into different dimensions of HIS/HER/IT existence everytime I chant Gurbani. It gives me goose bumps.</span></p><p> <span style="font-family: 'Arial'"></span></p><p><span style="font-family: 'Arial'">For me, It is hard to define the Creator of the Universe and beyond, our Divine Master. Ik Ong Kaar's form is immeasurable, inaccessible and unfathomable. Ik Ong Kaar is all-pervading everywhere. Ik Ong Kaar is above all formless and indescribable, so sublime as to be totally beyond human powers of recognition, description, or conception. </span></p><p> <span style="font-family: 'Arial'"></span></p><p><span style="font-family: 'Arial'">Tejwant Singh</span></p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 100350, member: 138"] Antonia ji, Guru Fateh. I thank you for describing how you see Ik Ong Kaar from your own experience of Gurbani but I am a bit confused by what you have written. You write: [FONT=Arial][/FONT] [FONT=Arial]I have always used the word to describe Ik Ong Kaar- Ajuni Saibung as described in Moolmanter as Creative Energy, by which I mean Energy that creates itself. I have never used the words destructive or sustaining. The way I understand it as I mentioned in my post that this Creative Energy is in ALL- both in organic and in inorganic.I have no idea what you mean by abstract energy. I would like you to elaborate that.[/FONT] [FONT=Arial]Secondly,Science according to American Heritage dictionary[/FONT] [FONT=Arial]1. The observation, identification, description, experimental[/FONT] [FONT=Arial]investigation, and theoretical explanation of phenomena.[/FONT] [FONT=Arial]2. Such activities restricted to a class of natural phenomena.[/FONT] [FONT=Arial]3. Such activities applied to an object of inquiry or study.[/FONT] [FONT=Arial]The objective of science is not to prove anything but to observe it and show the results sans bias. In other words many of us take science as a lab test which it is not in this case. Science is used to create the faculty of reasoning and common sense in human beings.Hence one can name it as a scientific observation.[/FONT] [FONT=Arial]The best example of scientific observation was by Guru Nanak when he started throwing water towards the west while the Hindus were throwing it towards the Sun in the east. He wanted to prove them that reason does not allow us to conclude that water can ever reach the Sun. We can repeat the same example of Janieo as a scientific observation. We can go further and talk about the episode in Mecca [/FONT][FONT=Arial]where the Mullah asked Guru Nanak not to direct his feet where Allah is. And Guru Nanak with his approach of reason requested the Mullah to move his feet towards the direction where Allah is not. One can go on and on.[/FONT] [FONT=Arial]So, for me science does not have any agenda of its own the way I understand it nor does it have any particular aim. Hence, we should not be afraid to use the word Scientific observation in Sikhi.[/FONT] [FONT=Arial][/FONT] [FONT=Arial]I do not know what is NOT Energy. [/FONT] [FONT=Arial]Our language and intellect are insignificantly minute to express/describe/explain Ik Ong Kaar. Our Gurus said the same in SGGS many times. That is why Gurbani is a beautiful poetry full of metaphors which can have different meanings to different people at different stages of their lives. I myself discover new things in the same Gurbani which I have been studying. This is the beauty of this particular poetry.[/FONT] [FONT=Arial] I personally do not know what the word 'Conscious' means in relation to Ik Ong Kaar. My limited knowledge is not able to find that connection. Perhaps one day I will be able to do that. [SIZE=3][URL="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%95%E0%A8%B0%E0%A8%A8"][/URL][FONT=Arial][COLOR=#800000] [/COLOR][/FONT][/SIZE]I agree with you. My main objective is not how to describe Ik Ong Kaar with the limited knowledge and langauge that we human possess but how to find connection with HIM/HER/IT. But I do relish the poetic way our Gurus take us into different dimensions of HIS/HER/IT existence everytime I chant Gurbani. It gives me goose bumps. For me, It is hard to define the Creator of the Universe and beyond, our Divine Master. Ik Ong Kaar's form is immeasurable, inaccessible and unfathomable. Ik Ong Kaar is all-pervading everywhere. Ik Ong Kaar is above all formless and indescribable, so sublime as to be totally beyond human powers of recognition, description, or conception. Tejwant Singh[/FONT] [/QUOTE]
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