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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
Nirguna, Sarguna: A Debate
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<blockquote data-quote="spnadmin" data-source="post: 116732" data-attributes="member: 35"><p>vijaydeep bhai ji</p><p></p><p>This is the problem as I see it with the perceived invasion of "athesits" and "leftists" in Sikhism. It is perceived invasion. It isn't really happening. </p><p></p><p>There is a trend for some who are abstract thinkers to equate the "nirgun" with lack of physical evidence for the existence of God. They extrapolate from the scientific method in order to make inferences about theological subject matter. In my humble opinion they are confused and I have told them so here at SPN. It made no difference. As long as they stick to the proposition that scientific reasoning concludes that There Is No God, very little can be said to change things. In my opinion, they are neither practicing good science nor sound logic. Nirgun to that sector of the public means non-existent, and therefore nullifies the truth of Akaal. They forget that the Mool Mantar tells us that Akaal is self-existent. It does not say that Akaal is nonexistent. </p><p></p><p>Forgive me for taking so long to make my point. Now to your statement which is even less understandable to me. </p><p></p><p>You say, in your zeal to protect against the next attack on Sikhism, "If we say God is not in womb, specie, or five element it should be understood as not concentrated into a single body of five elements or womb as in case of incarnation of Hindu demigods or say in case of Lord Jesus. As fragrance is in flower and body of flower is outside, we have behold out and in as one so for Skh both are manifestation of God."</p><p></p><p>No question that Guruji tells us that the fish is in the ocean and the ocean is in the fish. This is a statement about the immanence and transcendence of Akaal. It does not follow that there is any connection between that and the idea that the Immanent Akaal incarnates, just like Hindu demigods or Lord Jesus. These last two are authentic statements of belief by adherents of Hinduism and Christianity. Let us respect their right to their views. It is true that Akaal could incarnate if Akaal wanted to incarnate. However, in Sikhism Akaal does not incarnate. Any analogy that suggests that His immanence can be likened to incarnation is not consistent with Gurmat. </p><p></p><p>You are equating Akaal's immanence with the idea that Akaal incarnates in nature.The camp of "virtual atheists" are equating Akaal's Nirguna with Non-existence. </p><p></p><p>Kartar Purakh is not incarnate, and He is self-existent. Please forgive me.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 116732, member: 35"] vijaydeep bhai ji This is the problem as I see it with the perceived invasion of "athesits" and "leftists" in Sikhism. It is perceived invasion. It isn't really happening. There is a trend for some who are abstract thinkers to equate the "nirgun" with lack of physical evidence for the existence of God. They extrapolate from the scientific method in order to make inferences about theological subject matter. In my humble opinion they are confused and I have told them so here at SPN. It made no difference. As long as they stick to the proposition that scientific reasoning concludes that There Is No God, very little can be said to change things. In my opinion, they are neither practicing good science nor sound logic. Nirgun to that sector of the public means non-existent, and therefore nullifies the truth of Akaal. They forget that the Mool Mantar tells us that Akaal is self-existent. It does not say that Akaal is nonexistent. Forgive me for taking so long to make my point. Now to your statement which is even less understandable to me. You say, in your zeal to protect against the next attack on Sikhism, "If we say God is not in womb, specie, or five element it should be understood as not concentrated into a single body of five elements or womb as in case of incarnation of Hindu demigods or say in case of Lord Jesus. As fragrance is in flower and body of flower is outside, we have behold out and in as one so for Skh both are manifestation of God." No question that Guruji tells us that the fish is in the ocean and the ocean is in the fish. This is a statement about the immanence and transcendence of Akaal. It does not follow that there is any connection between that and the idea that the Immanent Akaal incarnates, just like Hindu demigods or Lord Jesus. These last two are authentic statements of belief by adherents of Hinduism and Christianity. Let us respect their right to their views. It is true that Akaal could incarnate if Akaal wanted to incarnate. However, in Sikhism Akaal does not incarnate. Any analogy that suggests that His immanence can be likened to incarnation is not consistent with Gurmat. You are equating Akaal's immanence with the idea that Akaal incarnates in nature.The camp of "virtual atheists" are equating Akaal's Nirguna with Non-existence. Kartar Purakh is not incarnate, and He is self-existent. Please forgive me. [/QUOTE]
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Sikh Sikhi Sikhism
Nirguna, Sarguna: A Debate
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