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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="Harry Haller" data-source="post: 186864" data-attributes="member: 14641"><p>It has nothing to do with taste, it has everything to do with perception, today I like bacon, tommorow, I hate bacon, so do I like bacon or not?</p><p> </p><p></p><p> </p><p>Lets stick with the piggy analogy, I agree with what you say above, but the question still remains, am I a bacon lover or not? How do I plan my life? do I buy lots of bacon? Is the object of the game to see through the fog of rising and cessating feelings and know who you are? The next time I hate bacon, do I run with it? or do I take a deep breathe and realise that the truth is that I love bacon and I just need to let this time pass? I wish to cut through these rising and cessating feelings, and know the true me, I need to know what my true feelings are on Mr Piggy. </p><p> </p><p>.</p><p> </p><p>If we apply this analogy to life, then there are things affecting our 'state' all around us, the woman at the bus stop in her mini skirt and high heels, the policeman in his patrol car parked up, looking for criminals, the chap in the alley way with a hoodie and a bulge in his pocket, (is that an eighth or are you just pleased to see me?), the argument with our partner over breakfast, the puppy leaving a huge stain of doggypoo on your already stained t shirt, a nice hot bath, I believe that a natural state not only exists, but can exist despite external stimuli, a Sikh would view the woman at the bus stop as a sister/mother/daughter regardless of dress, the policeman as a friend, not an enemy, the hoodie without being afraid, would not argue, and would hug the puppy and change t shirts, the natural state of a Sikh can only be obtained once one knows oneself, and one can only know oneself when the fog of duality has been lifted. It is not good enough to go with feelings, feelings lie, I need to know about whether I like bacon or not dammit. </p><p> </p><p></p><p> </p><p>Lets get away from the science and concentrate on the human personality, the point I am making is that not all feelings can be given equal weight. Some feelings are clearly false, and some are true, some are in line with Gurbani and are therefore Gurmukh, some are not, and are manmukh, I believe it is only when one follows the truth that one can make the distinction between the two. </p><p> </p><p></p><p> </p><p>this is an oxy{censored}, you cannot have your cake and eat it my friend. I act on the feelings I feel are valid, I try not to act on those that are not, maybe we are at cross purposes on the words 'real' and 'true', yes, all feelings are real, but, in my opinion, not all are true, by your statement above, you are conceding this, as your discernment is a device to decide yourself what is true and what is false. </p><p> </p><p></p><p> </p><p>This is down to intepretation, I do not for one minute believe the Gurus utilised any concepts that were common to Jains, Hindus or Buddhists. I believe the Gurus started completely afresh and actually rejected most of the concepts and indeed methods that were common to the above. I could be boring here and suggest you quote the relevant pages that confirm your statement, but I believe it would just end up in a debate about interpretation and be based on anothers translation, my punjabi is not great, and yours is probably not brilliant either, so it seems a pointless gesture. </p><p> </p><p>I firmly believe the Gurus meant us to mentally debate with ourselves, I do not agree to it being highly unlikely, I do however, believe it highly unlikely that the Gurus meant us to sit in dark rooms meditating on the name of God.</p></blockquote><p></p>
[QUOTE="Harry Haller, post: 186864, member: 14641"] It has nothing to do with taste, it has everything to do with perception, today I like bacon, tommorow, I hate bacon, so do I like bacon or not? Lets stick with the piggy analogy, I agree with what you say above, but the question still remains, am I a bacon lover or not? How do I plan my life? do I buy lots of bacon? Is the object of the game to see through the fog of rising and cessating feelings and know who you are? The next time I hate bacon, do I run with it? or do I take a deep breathe and realise that the truth is that I love bacon and I just need to let this time pass? I wish to cut through these rising and cessating feelings, and know the true me, I need to know what my true feelings are on Mr Piggy. . If we apply this analogy to life, then there are things affecting our 'state' all around us, the woman at the bus stop in her mini skirt and high heels, the policeman in his patrol car parked up, looking for criminals, the chap in the alley way with a hoodie and a bulge in his pocket, (is that an eighth or are you just pleased to see me?), the argument with our partner over breakfast, the puppy leaving a huge stain of doggypoo on your already stained t shirt, a nice hot bath, I believe that a natural state not only exists, but can exist despite external stimuli, a Sikh would view the woman at the bus stop as a sister/mother/daughter regardless of dress, the policeman as a friend, not an enemy, the hoodie without being afraid, would not argue, and would hug the puppy and change t shirts, the natural state of a Sikh can only be obtained once one knows oneself, and one can only know oneself when the fog of duality has been lifted. It is not good enough to go with feelings, feelings lie, I need to know about whether I like bacon or not dammit. Lets get away from the science and concentrate on the human personality, the point I am making is that not all feelings can be given equal weight. Some feelings are clearly false, and some are true, some are in line with Gurbani and are therefore Gurmukh, some are not, and are manmukh, I believe it is only when one follows the truth that one can make the distinction between the two. this is an oxy{censored}, you cannot have your cake and eat it my friend. I act on the feelings I feel are valid, I try not to act on those that are not, maybe we are at cross purposes on the words 'real' and 'true', yes, all feelings are real, but, in my opinion, not all are true, by your statement above, you are conceding this, as your discernment is a device to decide yourself what is true and what is false. This is down to intepretation, I do not for one minute believe the Gurus utilised any concepts that were common to Jains, Hindus or Buddhists. I believe the Gurus started completely afresh and actually rejected most of the concepts and indeed methods that were common to the above. I could be boring here and suggest you quote the relevant pages that confirm your statement, but I believe it would just end up in a debate about interpretation and be based on anothers translation, my punjabi is not great, and yours is probably not brilliant either, so it seems a pointless gesture. I firmly believe the Gurus meant us to mentally debate with ourselves, I do not agree to it being highly unlikely, I do however, believe it highly unlikely that the Gurus meant us to sit in dark rooms meditating on the name of God. [/QUOTE]
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