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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="Sinister" data-source="post: 25186" data-attributes="member: 2684"><p><strong>>>>>It's impossible to be something which one is not. No Guru</strong></p><p><strong>can teach the pegion to sing like a cuckoo. All a Guru can do is awaken the wisdom</strong></p><p><strong>and the knowledge that already exists within the Student. The job of a student is</strong></p><p><strong>to realise that which is within him/her and then just be.<<<<<</strong></p><p> </p><p>The quote itself "be do not become" innately refers to humans, does it not? but you apply it between zoo animals????? Thats not a very profound/reflective/insightful interpretation of this quote.</p><p> </p><p>The job of the student is to <span style="color: red"><strong><u>become</u></strong></span> not only a basin of knowledge but a basin of morality. To strive and BECOME is the goal of a student. In Sikhi the goal is to <span style="color: red">b</span><span style="color: red">ecome</span> a moral sikh not <span style="color: red">be</span> a moral sikh. Because the lesson of morality will never end, morality is continously developed thorugh human contact (its a never ending process until isolation or death).</p><p> </p><p> </p><p>A human has boundless capabilities to become what he wishes to become. <span style="color: green">Nobody can "be" because there is no such thing as an anti-social human. To "be" would be the natural state of man (read anything on society by Toqueville or Montesque to get a better explanation).</span></p><p></p><p> </p><p>The Sikh guru's were not born with greatness (thats just some propaganda you read about) they acheived unrivaled greatness (in morality). How; through careful observation and interaction with others!</p><p> </p><p>Forget all this for another debate! you still have a thesis to defend?</p><p><span style="color: red">Your essay still lacks in trying to prove your thesis (ei that Hinduism is not a group collective: Read my first post), you swerved around much of what I had to say. Reread what I have written before.</span></p><p> </p><p><span style="color: red">I concentrate on group formation; group formation does occur in Hinduism. There is a feeling of the collective and a feeling of solidarity that the faith brings to its followers (as divided as it may be).</span></p><p> </p><p><span style="color: #ff0000">Hinduism is a religion as rigid and as conservative as many of the world religions (especially on the cultural side). The notion of Karmaian Ideology (the very fact that it has been perserved) is true tribute to Hinduistic conservatism (the idea that the perfect theocracy lives on).</span> </p><p> </p><p><span style="color: red"><strong>-I personally beleive your essay lacks a base because how can this 'group propinquity' exist between the Hindu masses. If they are all embracing and all encompassing as you so potently declare why have the traditions/ideologies been so rigidly perserved-</strong></span></p></blockquote><p></p>
[QUOTE="Sinister, post: 25186, member: 2684"] [B]>>>>It's impossible to be something which one is not. No Guru[/B] [B]can teach the pegion to sing like a cuckoo. All a Guru can do is awaken the wisdom[/B] [B]and the knowledge that already exists within the Student. The job of a student is[/B] [B]to realise that which is within him/her and then just be.<<<<<[/B] The quote itself "be do not become" innately refers to humans, does it not? but you apply it between zoo animals????? Thats not a very profound/reflective/insightful interpretation of this quote. The job of the student is to [COLOR=red][B][U]become[/U][/B][/COLOR] not only a basin of knowledge but a basin of morality. To strive and BECOME is the goal of a student. In Sikhi the goal is to [COLOR=red]b[/COLOR][COLOR=red]ecome[/COLOR] a moral sikh not [COLOR=red]be[/COLOR] a moral sikh. Because the lesson of morality will never end, morality is continously developed thorugh human contact (its a never ending process until isolation or death). A human has boundless capabilities to become what he wishes to become. [COLOR=green]Nobody can "be" because there is no such thing as an anti-social human. To "be" would be the natural state of man (read anything on society by Toqueville or Montesque to get a better explanation).[/COLOR] The Sikh guru's were not born with greatness (thats just some propaganda you read about) they acheived unrivaled greatness (in morality). How; through careful observation and interaction with others! Forget all this for another debate! you still have a thesis to defend? [COLOR=red]Your essay still lacks in trying to prove your thesis (ei that Hinduism is not a group collective: Read my first post), you swerved around much of what I had to say. Reread what I have written before.[/COLOR] [COLOR=red]I concentrate on group formation; group formation does occur in Hinduism. There is a feeling of the collective and a feeling of solidarity that the faith brings to its followers (as divided as it may be).[/COLOR] [COLOR=#ff0000]Hinduism is a religion as rigid and as conservative as many of the world religions (especially on the cultural side). The notion of Karmaian Ideology (the very fact that it has been perserved) is true tribute to Hinduistic conservatism (the idea that the perfect theocracy lives on).[/COLOR] [COLOR=red][B]-I personally beleive your essay lacks a base because how can this 'group propinquity' exist between the Hindu masses. If they are all embracing and all encompassing as you so potently declare why have the traditions/ideologies been so rigidly perserved-[/B][/COLOR] [/QUOTE]
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