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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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Hard Talk
Is Sikh Philosophy Only For Sikhs?
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<blockquote data-quote="spnadmin" data-source="post: 56610" data-attributes="member: 35"><p>Vaheguru ji,</p><p></p><p>These are some very interesting statements you have made. I wanted to react to them.</p><p></p><p><span style="color: Green">"If a religion talks about how it expects its followers to behave and cnduct their lives, then is it not a way of life? Or am I missing something</span></p><p><span style="color: Green">here?"</span> You are not missing anything. All religions impose a moral imperative on their followers. Religions may do this more or less. But is there any religion that does not also lay out a moral course of action? A moral imperative causes us to think about our accountability, to what and to whom. The journey of the Soul, particularly in Sikhism, does not absolve anyone, even a sadhu, from considering personal moral obligations in a serious way. To value seva, as an example, is to value one important path to serve and realize God -- so Sikhs do seva.</p><p></p><p>S. Ragjbir Singh even argued that Sikhs court martyrdom. He was not suggesting that Sikhs run like a horde of lemmings over the edge of a cliff without concern for their material well-being. He was arguing that in living the life of a Sikh there will be times when one must take a stand even when it is very likely that the result will be uncomfortable or dangerous or even deadly. And one must encourage others to do likewise.</p><p></p><p><span style="color: Green">"Once again, if I beleive the captalist or</span></p><p><span style="color: Green">socialist philosophy, I would cast my lifestyle and mold my life according to</span></p><p><span style="color: Green">that philosophy, and that woulkd make me a capitalist or a socialist</span></p><p><span style="color: Green">etc. "</span> Not only does this statement make sense, this is what happens when we think about the decisions we make and values we espouse-- assuming that we spend some time reflecting about this. For example, a person might ask, "Why is it that I object to having my taxes spent on services for schools and colleges with religious affiliations?" (This is true in the US, perhaps not elsewhere). The fact someone asks this question is a reflection of his/her political values. So if I don't ask, "Well where do I stand on social or moral issues related to the values of Sikhism?" I may be living with a label but not living in an identity. Kind of a hollow life-style. Suggests that I may not have made a conscious decision about my values or my choices in life. And moral choices are necessarily conscious choices-- if they are not conscious and deliberate, then they are just habits. And we don't deserve any special credit for our habits here on earth or after death.</p><p></p><p>Thanks for a chance to chime in. Hoping that this discussion moves onward.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 56610, member: 35"] Vaheguru ji, These are some very interesting statements you have made. I wanted to react to them. [COLOR="Green"]"If a religion talks about how it expects its followers to behave and cnduct their lives, then is it not a way of life? Or am I missing something here?"[/COLOR] You are not missing anything. All religions impose a moral imperative on their followers. Religions may do this more or less. But is there any religion that does not also lay out a moral course of action? A moral imperative causes us to think about our accountability, to what and to whom. The journey of the Soul, particularly in Sikhism, does not absolve anyone, even a sadhu, from considering personal moral obligations in a serious way. To value seva, as an example, is to value one important path to serve and realize God -- so Sikhs do seva. S. Ragjbir Singh even argued that Sikhs court martyrdom. He was not suggesting that Sikhs run like a horde of lemmings over the edge of a cliff without concern for their material well-being. He was arguing that in living the life of a Sikh there will be times when one must take a stand even when it is very likely that the result will be uncomfortable or dangerous or even deadly. And one must encourage others to do likewise. [COLOR="Green"]"Once again, if I beleive the captalist or socialist philosophy, I would cast my lifestyle and mold my life according to that philosophy, and that woulkd make me a capitalist or a socialist etc. "[/COLOR] Not only does this statement make sense, this is what happens when we think about the decisions we make and values we espouse-- assuming that we spend some time reflecting about this. For example, a person might ask, "Why is it that I object to having my taxes spent on services for schools and colleges with religious affiliations?" (This is true in the US, perhaps not elsewhere). The fact someone asks this question is a reflection of his/her political values. So if I don't ask, "Well where do I stand on social or moral issues related to the values of Sikhism?" I may be living with a label but not living in an identity. Kind of a hollow life-style. Suggests that I may not have made a conscious decision about my values or my choices in life. And moral choices are necessarily conscious choices-- if they are not conscious and deliberate, then they are just habits. And we don't deserve any special credit for our habits here on earth or after death. Thanks for a chance to chime in. Hoping that this discussion moves onward. [/QUOTE]
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Is Sikh Philosophy Only For Sikhs?
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