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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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Nanak Is The Guru - Nanak Is The Lord Himself - Page 865, SGGS
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<blockquote data-quote="JourneyOflife" data-source="post: 203108" data-attributes="member: 20695"><p>One thing to keep in mind is just because something is <em>mentioned </em>in Gurbani, does not mean it is done so in a literal sense. Gurbani uses metaphors for many different things and frequently alludes to concepts found in other religions. It mentions the Hindu angels Chitr and Gupt, but then also the Abrahamic Arch Angel Gabriel. It talks about reincarnation, but also mentions heaven and hell. It talks about the Hindu concept of multiple gods, but then also prophets like Muhammad and even Adam, as well as the 18,000 worlds mentioned in Jewish scripture. Did the Gurus really want Sikhs to accept all these conflicting worldviews simultaneously?</p><p></p><p>Of course not! They are used for very specific purposes and that purpose arguably always becomes clear when the entirety of the Shabad is read instead of plucking out just a single line, as has been done above. That quote about multiple gods is from here: <a href="http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=249&english=t&id=10866" target="_blank">http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=249&english=t&id=10866</a></p><p></p><p>Now continue reading the Shabad and notice what the Guru goes on to say. He is calling out to a "Supreme Lord God", a "Transcendent Lord", who is "infinite" and "wields all power". He isn't calling out to multiple gods here, he is calling out to only one Infinite, All-Powerful being.</p><p></p><p>So then why the reference to multiple "gods" in the above line? Because very rarely does Gurbani just come out and say things like "LOL silly people, your beliefs are so stupid." It does heavily criticize certain religious practices in some places but as Original Ji pointed out above, "on the whole, SGGSJ is not restrictive and negative, but rather active and positive." This usually translates into the Guru re-shifting the attention of the reader in the appropriate direction rather than making them feel horrible on the inside. </p><p></p><p>If we actually read the entirety of the Shabad above, then is it intellectually honest to say the Guru was actually promoting belief in multiple gods here? I don't think that is the case at all. Rather if I believed in multiple gods it would make me think "well Guru Arjan Dev Ji says the God he is talking about is singular, is infinite, all-powerful, wields all the power and is transcendent. He even says the multiple gods I believe in sing the Glorious Praises of that One God. So then why do I believe in them? Why do I worship them? Why should I believe in these beings when the Guru has plainly said they are far far beneath the One Infinite Lord?" That is what I would be thinking in my head.</p><p></p><p>The idea of multiple gods is inconsistent with Ik Onkar. Every Shabad in SGGS starts with "Ik Onkar, SatGur Prasad..." And Guru Arjun Dev Ji is the single largest contributor to SGGS. He, more than anyone else, would have known this fact. Given the evidence, there is no reason whatsoever to think he actually wanted people to believe in multiple gods, and every reason to think he was shifting people's attention away from belief in these multiple gods towards the One, Infinite Transcendent Being. </p><p></p><p>By the way, Gurbani doesn't rule out the possibility of other higher-power beings existing somewhere out there. The universe/multiverse are so large it would be silly of us to think humans are the most powerful creatures in existence. It is overwhelmingly likely that there are innumerable species of beings out there who would seem "god-like" to us. Stephen Hawkings says the same. And who knows, maybe that's what the Guru is referring to above, and that too is a possibility since Gurbani explicitly states that this is not the only planet with life and that the universe is teeming with it. But just like everything else, these god-like beings will also be singing the Glorious Praises of the One Transcendent Being, Waheguru.</p></blockquote><p></p>
[QUOTE="JourneyOflife, post: 203108, member: 20695"] One thing to keep in mind is just because something is [I]mentioned [/I]in Gurbani, does not mean it is done so in a literal sense. Gurbani uses metaphors for many different things and frequently alludes to concepts found in other religions. It mentions the Hindu angels Chitr and Gupt, but then also the Abrahamic Arch Angel Gabriel. It talks about reincarnation, but also mentions heaven and hell. It talks about the Hindu concept of multiple gods, but then also prophets like Muhammad and even Adam, as well as the 18,000 worlds mentioned in Jewish scripture. Did the Gurus really want Sikhs to accept all these conflicting worldviews simultaneously? Of course not! They are used for very specific purposes and that purpose arguably always becomes clear when the entirety of the Shabad is read instead of plucking out just a single line, as has been done above. That quote about multiple gods is from here: [URL]http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=249&english=t&id=10866[/URL] Now continue reading the Shabad and notice what the Guru goes on to say. He is calling out to a "Supreme Lord God", a "Transcendent Lord", who is "infinite" and "wields all power". He isn't calling out to multiple gods here, he is calling out to only one Infinite, All-Powerful being. So then why the reference to multiple "gods" in the above line? Because very rarely does Gurbani just come out and say things like "LOL silly people, your beliefs are so stupid." It does heavily criticize certain religious practices in some places but as Original Ji pointed out above, "on the whole, SGGSJ is not restrictive and negative, but rather active and positive." This usually translates into the Guru re-shifting the attention of the reader in the appropriate direction rather than making them feel horrible on the inside. If we actually read the entirety of the Shabad above, then is it intellectually honest to say the Guru was actually promoting belief in multiple gods here? I don't think that is the case at all. Rather if I believed in multiple gods it would make me think "well Guru Arjan Dev Ji says the God he is talking about is singular, is infinite, all-powerful, wields all the power and is transcendent. He even says the multiple gods I believe in sing the Glorious Praises of that One God. So then why do I believe in them? Why do I worship them? Why should I believe in these beings when the Guru has plainly said they are far far beneath the One Infinite Lord?" That is what I would be thinking in my head. The idea of multiple gods is inconsistent with Ik Onkar. Every Shabad in SGGS starts with "Ik Onkar, SatGur Prasad..." And Guru Arjun Dev Ji is the single largest contributor to SGGS. He, more than anyone else, would have known this fact. Given the evidence, there is no reason whatsoever to think he actually wanted people to believe in multiple gods, and every reason to think he was shifting people's attention away from belief in these multiple gods towards the One, Infinite Transcendent Being. By the way, Gurbani doesn't rule out the possibility of other higher-power beings existing somewhere out there. The universe/multiverse are so large it would be silly of us to think humans are the most powerful creatures in existence. It is overwhelmingly likely that there are innumerable species of beings out there who would seem "god-like" to us. Stephen Hawkings says the same. And who knows, maybe that's what the Guru is referring to above, and that too is a possibility since Gurbani explicitly states that this is not the only planet with life and that the universe is teeming with it. But just like everything else, these god-like beings will also be singing the Glorious Praises of the One Transcendent Being, Waheguru. [/QUOTE]
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Nanak Is The Guru - Nanak Is The Lord Himself - Page 865, SGGS
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