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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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Is There A God?
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<blockquote data-quote="Tejwant Singh" data-source="post: 122606" data-attributes="member: 138"><p>Atheist ji,</p><p></p><p>Guru Fateh.</p><p></p><p>Thanks for the response.</p><p></p><p>You write:</p><p>Where did I deny that not to be true or was this one of your many ends to justify your means? Everyone knows that which is unlike the Bible which you have lumped together. The Bible NT or OT are full of parables and prose which is not the case of SGGS. So, it seems you are confused about your own beliefs/facts.</p><p></p><p> I am sorry to know that you are annoyed with the poetry. I thought you loved to question and understand things. Your words:"" <strong><u>I am the first to admit I don't know anything,</u> that is why we have to investigate things and figure them out.</strong> <strong>The first part of the scientific process is making an observation about something you don't understand. It's about the humility of admitting our own ignorance.</strong> "</p><p></p><p>Why this contradiction about yourself in the same post. Isn't interpreting things the process of learning? We all interpret things, especially what is said in a metaphorical manner according to our own understanding and as our understanding grows, we tend to interpret the same thing in different ways. Gurbani is like that. It is like an uncut diamond on which our personal experiences create the facets, which is the life long process.</p><p></p><p>It is rather bewildering to notice that you claim to know a lot about Sikhi but you have shown nothing but disdain towards it. You have shown very little understanding about Gurbani which is unlike any other religious literature. Yes, I know you will scream that all religions claim the same as you have done in your other posts, which is a false premise and shows total ignorance and absence of any understanding of the subject you are so keen to discuss about.</p><p></p><p>Let's take the Shabad you have posted 2 lines of. Do me a favour and post the whole Shabad and give us your understanding about it rather than copying and pasting the literal translation from the net. Share with us what Rahao- the main idea of the Shabad relates to. Then we can move this interesting discussion further.</p><p></p><p>Do the doctrines of atheism prohibit people to learn by interpreting things the way they see it?</p><p></p><p>Is poetry and its interpretation banned in your doctrines of non- belief?</p><p></p><p> </p><p>I am sorry to say that you have failed miserably in trying to prove a point for the reasons given and questions asked above. Gurbani is nothing but a tool box full of motivational tools which teach us how to breed goodness within and share with others. It also teaches us how to be open minded and shows us that learning is a life long endeavour, hence, the name Sikh which means a student, a learner, a seeker. It has no dogmas but it teaches us how to be pragmatists. </p><p></p><p>If I were you, I would study it and by doing so would find lots of things that identify with your way of life/lifestyle.</p><p> </p><p>As you claim to know Gurbani, sing Shabads and play Tabla etc etc, my question still stands. Mool Mantar describes what Ik Ong Kaar is. I asked you to describe it according to Mool manter, not what Ik Ong Kaar stands for. Mool Manter is the whole stanza which explains all this. Make an attempt. I never used the word God because that is not what Ik Ong Kaar is described as in Mool Mantar, according to MY interpretation.<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" />. </p><p> </p><p>Good, because it is not a belief but a fact as I said in my earlier post.</p><p></p><p></p><p> That is exactly what Mool Mantar describes Ik Ong Kaar <u><em><strong>is</strong></em></u>. I wish you had studied it as were urged to.</p><p></p><p></p><p>Thanks & regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 122606, member: 138"] Atheist ji, Guru Fateh. Thanks for the response. You write: Where did I deny that not to be true or was this one of your many ends to justify your means? Everyone knows that which is unlike the Bible which you have lumped together. The Bible NT or OT are full of parables and prose which is not the case of SGGS. So, it seems you are confused about your own beliefs/facts. I am sorry to know that you are annoyed with the poetry. I thought you loved to question and understand things. Your words:"" [B][U]I am the first to admit I don't know anything,[/U] that is why we have to investigate things and figure them out.[/B] [B]The first part of the scientific process is making an observation about something you don't understand. It's about the humility of admitting our own ignorance.[/B] " Why this contradiction about yourself in the same post. Isn't interpreting things the process of learning? We all interpret things, especially what is said in a metaphorical manner according to our own understanding and as our understanding grows, we tend to interpret the same thing in different ways. Gurbani is like that. It is like an uncut diamond on which our personal experiences create the facets, which is the life long process. It is rather bewildering to notice that you claim to know a lot about Sikhi but you have shown nothing but disdain towards it. You have shown very little understanding about Gurbani which is unlike any other religious literature. Yes, I know you will scream that all religions claim the same as you have done in your other posts, which is a false premise and shows total ignorance and absence of any understanding of the subject you are so keen to discuss about. Let's take the Shabad you have posted 2 lines of. Do me a favour and post the whole Shabad and give us your understanding about it rather than copying and pasting the literal translation from the net. Share with us what Rahao- the main idea of the Shabad relates to. Then we can move this interesting discussion further. Do the doctrines of atheism prohibit people to learn by interpreting things the way they see it? Is poetry and its interpretation banned in your doctrines of non- belief? I am sorry to say that you have failed miserably in trying to prove a point for the reasons given and questions asked above. Gurbani is nothing but a tool box full of motivational tools which teach us how to breed goodness within and share with others. It also teaches us how to be open minded and shows us that learning is a life long endeavour, hence, the name Sikh which means a student, a learner, a seeker. It has no dogmas but it teaches us how to be pragmatists. If I were you, I would study it and by doing so would find lots of things that identify with your way of life/lifestyle. As you claim to know Gurbani, sing Shabads and play Tabla etc etc, my question still stands. Mool Mantar describes what Ik Ong Kaar is. I asked you to describe it according to Mool manter, not what Ik Ong Kaar stands for. Mool Manter is the whole stanza which explains all this. Make an attempt. I never used the word God because that is not what Ik Ong Kaar is described as in Mool Mantar, according to MY interpretation.:-). Good, because it is not a belief but a fact as I said in my earlier post. That is exactly what Mool Mantar describes Ik Ong Kaar [U][I][B]is[/B][/I][/U]. I wish you had studied it as were urged to. Thanks & regards Tejwant Singh [/QUOTE]
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