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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
Is Sikh Philosophy Empiricism Or Rationalism?
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<blockquote data-quote="Ambarsaria" data-source="post: 200085" data-attributes="member: 14194"><p>Eileen ji thanks for your post. I have some comments about you posts for discourse.<span style="color: Blue"><em>My understanding is that SGGS is not a treatise about proving God's existence. </em><em>SGGS is an enabler for one to train one self to hear the unheard, see the unseen and think the generally unthinkable. Break down shackles so prevalent at the times and no less now.</em></span></p><p></p><p><span style="color: Blue"><em>The core essence I get out of SGGS is that any concept of God or such entity to be fully described or understood is futile. The simplicity lies in seeing, hearing and experiencing all as one in for ever transformation. Being of one into one whether living, non-living or any other states that may exist.</em></span></p><p></p><p><span style="color: Blue"><em>So SGGS does not determine, nor do Guru ji determine the existance of God. They simply recognize eternal truths that govern and encourage us to experience as much and understand as much of that.</em></span></p><p> </p><p><span style="color: Blue"><em>SGGS is full of observations but those are not to prove God. They are to unshackle those who though God was this or that. Also those who thought they have a way to God and others don't or that God somehow was privy to some Brahmins, mullahs or any other kind of sage, bhagat, yogi, etc.</em><em> SGGS emphasizeswe all having the same form to realize and without defined intermediaries. It encourages kinship in pursuit or learning, and that is Sikhi and sangat or the congregation.</em></span></p><p> </p><p><span style="color: Blue"><em>Guru ji do not put too many pre-requisites. There is no start to learning or end to it. Simran is a much misunderstood notion. It is contemplative learning and not simply rhythmic sound making. Simran rhythms are and can be very enjoyable and perhaps put a joy into learning but that is neither the beginning nor the end and nor a pre-requisite to anything.</em></span></p><p> </p><p><span style="color: Blue"><em>SGGS is full of symbolism and logic to show and encourage one's learning. However all that is not geared towards proving or disproving a specific version or complete description of what God is.</em><em> Hence what you state here is essentially of no consequence or significance.</em></span></p><p> <span style="color: Blue"><em></em></span><span style="color: Blue"><em>I would agree in part with this as you discover new eyes and ears and so on when you start to see transformational all one that we are from and all one that we transform back into.</em><em> This is bliss to experience if you cansee, hear, feel, taste and so on experience at such a level.</em></span></p><p><span style="color: Blue"><em>Again I would partially agree as when your heightened inner awareness coincides with external experience, a unison is created. This is a wonderful experience and becomes more achievable through understanding and repetition while remembering and progressing as we experience more.</em></span></p><p></p><p>Thank you for your post again.</p><p></p><p>Sat Sri Akal.</p></blockquote><p></p>
[QUOTE="Ambarsaria, post: 200085, member: 14194"] Eileen ji thanks for your post. I have some comments about you posts for discourse.[COLOR=Blue][I]My understanding is that SGGS is not a treatise about proving God's existence. [/I][I]SGGS is an enabler for one to train one self to hear the unheard, see the unseen and think the generally unthinkable. Break down shackles so prevalent at the times and no less now.[/I][/COLOR] [COLOR=Blue][I]The core essence I get out of SGGS is that any concept of God or such entity to be fully described or understood is futile. The simplicity lies in seeing, hearing and experiencing all as one in for ever transformation. Being of one into one whether living, non-living or any other states that may exist.[/I][/COLOR] [COLOR=Blue][I]So SGGS does not determine, nor do Guru ji determine the existance of God. They simply recognize eternal truths that govern and encourage us to experience as much and understand as much of that.[/I][/COLOR] [COLOR=Blue][I]SGGS is full of observations but those are not to prove God. They are to unshackle those who though God was this or that. Also those who thought they have a way to God and others don't or that God somehow was privy to some Brahmins, mullahs or any other kind of sage, bhagat, yogi, etc.[/I][I] SGGS emphasizeswe all having the same form to realize and without defined intermediaries. It encourages kinship in pursuit or learning, and that is Sikhi and sangat or the congregation.[/I][/COLOR] [COLOR=Blue][I]Guru ji do not put too many pre-requisites. There is no start to learning or end to it. Simran is a much misunderstood notion. It is contemplative learning and not simply rhythmic sound making. Simran rhythms are and can be very enjoyable and perhaps put a joy into learning but that is neither the beginning nor the end and nor a pre-requisite to anything.[/I][/COLOR] [COLOR=Blue][I]SGGS is full of symbolism and logic to show and encourage one's learning. However all that is not geared towards proving or disproving a specific version or complete description of what God is.[/I][I] Hence what you state here is essentially of no consequence or significance. [/I][/COLOR][COLOR=Blue][I]I would agree in part with this as you discover new eyes and ears and so on when you start to see transformational all one that we are from and all one that we transform back into.[/I][I] This is bliss to experience if you cansee, hear, feel, taste and so on experience at such a level.[/I][/COLOR] [COLOR=Blue][I]Again I would partially agree as when your heightened inner awareness coincides with external experience, a unison is created. This is a wonderful experience and becomes more achievable through understanding and repetition while remembering and progressing as we experience more.[/I][/COLOR] Thank you for your post again. Sat Sri Akal. [/QUOTE]
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Is Sikh Philosophy Empiricism Or Rationalism?
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