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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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Gurmat Vichaar
Gurmat Vichar - Discussions
Imagine . No Religion Too
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<blockquote data-quote="Ambarsaria" data-source="post: 196597" data-attributes="member: 14194"><p><strong>Re: "Imagine ... No religion too,..."</strong></p><p></p><p>Amar Prakash ji thanks for your post. Well written and many valid points. I have some comments for further dialog</p><p><em><span style="color: Blue">You have violated your own pristine thoughts to color your postulation. What you write is called sakhi/fable based and has little connection to real ways our Guru ji may have worked. No one will know and it should not matter. What the teach or share is the important and not how, wher and when. Indeed my understanding is that the truth that makes basis of the creation is named as a collective Waheguru and we can give it our own names. It is unchanging but its total qualities are not fully known nor these ever will be fully known. Hence when people try to look for the complete God/creator they become delusional and also open to exploitation as many sant, babey and so called yogis have done in many examples around.</span></em></p><p><em><span style="color: Blue"></span></em><em><span style="color: Blue">Paths are a misnomer in spirituality if you look at the core of Sikhism thought. We cannot define the beginning nor the end and perhaps not even clearly state where we are at and where we are headed. More important teaching of our teachers (Guru jis and others in Sri Guru Granth Sahib Ji) is that realizing as much as you can. Always yearning for more but not all. More importantly living through the realization. In Sikhism there is no judge or jury or a prosecutor or a defendant. Every </span></em><span style="color: Blue"><em>Sikh may consider oneself as that who realizes more of the truth every moment and one so living by it.</em></span></p><p><em><span style="color: Blue">Indeed well stated and not trite at all.</span></em></p><p><span style="color: Blue"><em>I disagree with the distilling part. All those ingredients if distilled will not produce truth no matter who tries to do it. Guru ji was a teacher. He took people's prevailing beliefs and while teaching showed how many such were devoid of spirituality or the seeking of truth but at times were simply </em><em>as handed down by the exploiters, blind faith, getting people to become followers and so on.</em></span> <span style="color: Blue"><em>He questioned the need for inter-mediation in search of the truth </em><em>be it the Brahmins, Brahma, Rama, Krishna, Vishnu, Jesus, or any one else. Guru ji taught that if we sought honestly that anyone was capable of by self generate ever lasting fulfilling spirituality and understanding and the ways to live there by.</em></span></p><p><span style="color: Blue"><em>In my humble view, Sri Guru Granth Sahib Ji is not about all truths or compendium of defining the creator and creation in full. Many use it this way and get trapped. I view it as a heritage for Sikhs as an enabler who need it so to learn to seek truth and live there by. It is a teacher par excellence. It does not give you proverbial "fish" but teaches you "how to fish". One everlasting enabler there for the taking and live by oneself.</em></span></p><p></p><p><span style="color: Blue"><em>I believe your generalization and comments perhaps will hinder you in your progress towards realizing and living the truth. Let me explain. Does the environment provide possibly trigger our living and thought processes. Is it as easy for all to sit down in their own house, work place, etc., and find a moment to contemplate and seek. There may be handful who in all truth can say so. Places, people and connecting rituals or reminders of our Guru ji may serve a useful purpose in limits. For a King limit is obviously higher and so the Gold of the Golden Temple, the marble, and so on. Is it a place unique in its own ways if one wants to use it in such a way. I have experienced as a child without core drivers to seek the truths that it was. It is a calming, serene place if you are of that bent.</em></span></p><p><span style="color: Blue"><em></em></span></p><p><span style="color: Blue"><em>In terms of the people you mention, a place operationally needs people and perhaps we don't always have the right people and so on. Sikhism inherently is focused on actions and what people do and not who they are and it is a very easy trap to fall into.</em></span></p><p><span style="color: Blue"><em></em></span></p><p><em><span style="color: Blue">Really<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite7" alt=":p" title="Stick Out Tongue :p" loading="lazy" data-shortname=":p" />eacesign:</span></em></p><p></p><p><em><span style="color: Blue">Really<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite7" alt=":p" title="Stick Out Tongue :p" loading="lazy" data-shortname=":p" />eacesign:</span></em>.<em><span style="color: Blue"> I think Generalizations kill spirituality. </span></em></p><p></p><p><em><span style="color: Blue">There is perhaps only one guidance in Sri Guru Granth Sahib Ji with different names or use of words and that is contemplation. Contemplation does not start or end and it needs to be part of every moment of our lives and the living we do with it in every moment of our lives. I am no big fan of "Disco Waheguru" but then again if it helps people contemplate, I would not generalize and damn the process or the people.</span></em></p><p><span style="color: Blue"><em>You are a wise man in your writing, you are unnecessarily encumbering your progress in making such statements.</em></span></p><p><span style="color: Blue"><em>Sikhism does not encourage heretic living. Putting so called Maya in its place while living in truth and ever more learning truth is the key. Unnecessary link to Maya will naturally fade and requires no special focus if you continue to contemplate and learn more truths and live there by. Guru ji specifically mention entrapment of so called focus on "Tiag/"living by giving up". You can live and be part of the beautiful mosaic of humanity without becoming a recluse.</em></span></p><p></p><p>Hope it adds to dialog and mutual learning.</p><p></p><p>Sat Sri Akal.</p></blockquote><p></p>
[QUOTE="Ambarsaria, post: 196597, member: 14194"] [b]Re: "Imagine ... No religion too,..."[/b] Amar Prakash ji thanks for your post. Well written and many valid points. I have some comments for further dialog [I][COLOR=Blue]You have violated your own pristine thoughts to color your postulation. What you write is called sakhi/fable based and has little connection to real ways our Guru ji may have worked. No one will know and it should not matter. What the teach or share is the important and not how, wher and when. Indeed my understanding is that the truth that makes basis of the creation is named as a collective Waheguru and we can give it our own names. It is unchanging but its total qualities are not fully known nor these ever will be fully known. Hence when people try to look for the complete God/creator they become delusional and also open to exploitation as many sant, babey and so called yogis have done in many examples around. [/COLOR][/I][I][COLOR=Blue]Paths are a misnomer in spirituality if you look at the core of Sikhism thought. We cannot define the beginning nor the end and perhaps not even clearly state where we are at and where we are headed. More important teaching of our teachers (Guru jis and others in Sri Guru Granth Sahib Ji) is that realizing as much as you can. Always yearning for more but not all. More importantly living through the realization. In Sikhism there is no judge or jury or a prosecutor or a defendant. Every [/COLOR][/I][COLOR=Blue][I]Sikh may consider oneself as that who realizes more of the truth every moment and one so living by it.[/I][/COLOR] [I][COLOR=Blue]Indeed well stated and not trite at all.[/COLOR][/I] [COLOR=Blue][I]I disagree with the distilling part. All those ingredients if distilled will not produce truth no matter who tries to do it. Guru ji was a teacher. He took people's prevailing beliefs and while teaching showed how many such were devoid of spirituality or the seeking of truth but at times were simply [/I][I]as handed down by the exploiters, blind faith, getting people to become followers and so on.[/I][/COLOR] [COLOR=Blue][I]He questioned the need for inter-mediation in search of the truth [/I][I]be it the Brahmins, Brahma, Rama, Krishna, Vishnu, Jesus, or any one else. Guru ji taught that if we sought honestly that anyone was capable of by self generate ever lasting fulfilling spirituality and understanding and the ways to live there by.[/I][/COLOR] [COLOR=Blue][I]In my humble view, Sri Guru Granth Sahib Ji is not about all truths or compendium of defining the creator and creation in full. Many use it this way and get trapped. I view it as a heritage for Sikhs as an enabler who need it so to learn to seek truth and live there by. It is a teacher par excellence. It does not give you proverbial "fish" but teaches you "how to fish". One everlasting enabler there for the taking and live by oneself.[/I][/COLOR] [COLOR=Blue][I]I believe your generalization and comments perhaps will hinder you in your progress towards realizing and living the truth. Let me explain. Does the environment provide possibly trigger our living and thought processes. Is it as easy for all to sit down in their own house, work place, etc., and find a moment to contemplate and seek. There may be handful who in all truth can say so. Places, people and connecting rituals or reminders of our Guru ji may serve a useful purpose in limits. For a King limit is obviously higher and so the Gold of the Golden Temple, the marble, and so on. Is it a place unique in its own ways if one wants to use it in such a way. I have experienced as a child without core drivers to seek the truths that it was. It is a calming, serene place if you are of that bent. In terms of the people you mention, a place operationally needs people and perhaps we don't always have the right people and so on. Sikhism inherently is focused on actions and what people do and not who they are and it is a very easy trap to fall into. [/I][/COLOR] [I][COLOR=Blue]Really:peacesign:[/COLOR][/I] [I][COLOR=Blue]Really:peacesign:[/COLOR][/I].[I][COLOR=Blue] I think Generalizations kill spirituality. [/COLOR][/I] [I][COLOR=Blue]There is perhaps only one guidance in Sri Guru Granth Sahib Ji with different names or use of words and that is contemplation. Contemplation does not start or end and it needs to be part of every moment of our lives and the living we do with it in every moment of our lives. I am no big fan of "Disco Waheguru" but then again if it helps people contemplate, I would not generalize and damn the process or the people.[/COLOR][/I] [COLOR=Blue][I]You are a wise man in your writing, you are unnecessarily encumbering your progress in making such statements.[/I][/COLOR] [COLOR=Blue][I]Sikhism does not encourage heretic living. Putting so called Maya in its place while living in truth and ever more learning truth is the key. Unnecessary link to Maya will naturally fade and requires no special focus if you continue to contemplate and learn more truths and live there by. Guru ji specifically mention entrapment of so called focus on "Tiag/"living by giving up". You can live and be part of the beautiful mosaic of humanity without becoming a recluse.[/I][/COLOR] Hope it adds to dialog and mutual learning. Sat Sri Akal. [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Imagine . No Religion Too
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