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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
Misinterpretation Of Guru Granth Sahib
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<blockquote data-quote="max314" data-source="post: 46322" data-attributes="member: 2817"><p>You raise an interesting dicsussion.</p><p></p><p></p><p>But, personally, I don't feel that the "technology" of the future is necessary as a verification of Granthian assertions. A volume whose earliest poetic works date back as far as the 14th Century AD, according to some calenders, </p><p>are obviously not designed to have the facets of their meaning facilitated by modern technology. Rather, it's a meditation on a moralistic standpoint; something that no amount of scientific advancement can ever necessarly discern.</p><p></p><p>In the Nietzschean Void - a nihilistic vision that seems to be increasingly realistic as science does indeed progress with much haste into the first half of the 21st Century - there is little else but social tradition and religious doctrine to act as a moralistic legislature by which human beings may govern their actions. Sikkhism - like so many other organised religions around the world - attempts to remedy the Void by embuing within every man, woman and child a very real sense of existential purpose.</p><p></p><p>Most religious texts do this by explaining things through metaphors, be they abstract or narrative poetics. The problem is when people start taking those metaphors and become far too bogged down in trying to divulge their apparently cloaked literal meanings, whilst completely missing the point that the passage is trying to make. This is the same mistakes that the Hindus made when reading their own holy verses.</p><p></p><p>In my view, if one is to see the Granth for its true worth, they must revolutionise and re-think their entire approach to experiencing it.</p><p></p><p>I'd like to draw your attention to a quotation by the renowned psychoanalyst and neurologist, Sigmund Freud:</p><p></p><p style="text-align: center"><em>"The truths contained in religious doctrines are after all so distorted and systematically disguised that the mass of humanity cannot recognise them as truth. The case is similar to what happens when we tel a child that new-born babies are brought by the stork. Here, too, we are telling the truth in symbolic clothing, for we know what the large bird signifies. But the child does not know it. He hears only the distorted part of what we say, and feels that he has been deceived; and we know how often his distrust of the grown-ups and his refractoriness actually take their start from this impression. We have become convinced that it is better to avoid such symbolic disguisings of the truth in what we tell children and not to withhold them from a knowledge of the true state of affairs commensurate with their intellectual level."</em></p> <p style="text-align: center"><em></em></p> <p style="text-align: center"></p> <p style="text-align: center"><strong>~ Sigmund Freud ~</strong></p><p></p><p>The problem is, of course, that the arena of an omnipotent, formles, timeless and self-existent God is nowhere near the vicinity of being "commensurate with...[the] intellectual level" of human beings. Moreover, how on Earth does one begin to articulate such concepts in the limited form of human language?</p><p></p><p>Poetry and poetic metaphor are, it would seem, the only viable form in which to even attempt this.</p><p></p><p>But that doesn't mean that the metaphors are truths in and of themselves. Rather, they are vessels within which you must be willing to be carried if you are to reach the destination that they promise. And this can't be done with a scientific or technologically dependent mindset.</p><p></p><p>At the risk of sounding te<span style="font-size: 10px">rribly <em>bourgeoise</em></span>, you have to "free your mind"...but you have to "free" it in the right direction. That direction can only come through consciences intuition, which is the truest state of <em>gurmukh</em>.</p></blockquote><p></p>
[QUOTE="max314, post: 46322, member: 2817"] You raise an interesting dicsussion. But, personally, I don't feel that the "technology" of the future is necessary as a verification of Granthian assertions. A volume whose earliest poetic works date back as far as the 14th Century AD, according to some calenders, are obviously not designed to have the facets of their meaning facilitated by modern technology. Rather, it's a meditation on a moralistic standpoint; something that no amount of scientific advancement can ever necessarly discern. In the Nietzschean Void - a nihilistic vision that seems to be increasingly realistic as science does indeed progress with much haste into the first half of the 21st Century - there is little else but social tradition and religious doctrine to act as a moralistic legislature by which human beings may govern their actions. Sikkhism - like so many other organised religions around the world - attempts to remedy the Void by embuing within every man, woman and child a very real sense of existential purpose. Most religious texts do this by explaining things through metaphors, be they abstract or narrative poetics. The problem is when people start taking those metaphors and become far too bogged down in trying to divulge their apparently cloaked literal meanings, whilst completely missing the point that the passage is trying to make. This is the same mistakes that the Hindus made when reading their own holy verses. In my view, if one is to see the Granth for its true worth, they must revolutionise and re-think their entire approach to experiencing it. I'd like to draw your attention to a quotation by the renowned psychoanalyst and neurologist, Sigmund Freud: [center][i]"The truths contained in religious doctrines are after all so distorted and systematically disguised that the mass of humanity cannot recognise them as truth. The case is similar to what happens when we tel a child that new-born babies are brought by the stork. Here, too, we are telling the truth in symbolic clothing, for we know what the large bird signifies. But the child does not know it. He hears only the distorted part of what we say, and feels that he has been deceived; and we know how often his distrust of the grown-ups and his refractoriness actually take their start from this impression. We have become convinced that it is better to avoid such symbolic disguisings of the truth in what we tell children and not to withhold them from a knowledge of the true state of affairs commensurate with their intellectual level." [/i] [b]~ Sigmund Freud ~[/b][/center] The problem is, of course, that the arena of an omnipotent, formles, timeless and self-existent God is nowhere near the vicinity of being "commensurate with...[the] intellectual level" of human beings. Moreover, how on Earth does one begin to articulate such concepts in the limited form of human language? Poetry and poetic metaphor are, it would seem, the only viable form in which to even attempt this. But that doesn't mean that the metaphors are truths in and of themselves. Rather, they are vessels within which you must be willing to be carried if you are to reach the destination that they promise. And this can't be done with a scientific or technologically dependent mindset. At the risk of sounding te[SIZE=2]rribly [i]bourgeoise[/i][/SIZE], you have to "free your mind"...but you have to "free" it in the right direction. That direction can only come through consciences intuition, which is the truest state of [i]gurmukh[/i]. [/QUOTE]
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Misinterpretation Of Guru Granth Sahib
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