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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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Hard Talk
Painting Without A Canvas (part 2)
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<blockquote data-quote="pk70" data-source="post: 81074" data-attributes="member: 5889"><p><strong>Quote</strong>”I will give you very clear examples, and we will proceed and perhaps dwell upon that; If we look at how the guru’s describe god. They call him Wondrous, Infinite, Unknowable, Indescribable, Ineffable and Immeasurable… The very idea that god and his plans are indiscernible by human logic is a rejection of reductionism! and any attempt to unravel them (gods plan, intentions, or realm) is foolish…. is the rejection of reductionism.[/FONT]</p><p> [/FONT]</p><p> <span style="color: #339966"> Sinister Ji, that part is true because the word infinite warrants that conclusion. Why does this word (infinite) exist in our language? May be to express inexpressible, just kidding.[/FONT]</span><span style="color: #339966"></span></p><p><span style="color: #339966"></span></p><p>Sach Khand (the abode of god) is described as being full of endless numbers and forms, universes and regions. If this isn’t the rejection of reductionism, What is? [/FONT]</p><p> <span style="color: #339966">Well, that realm is not a description of the things you are mentioning, actually that is “the personal experience” of Guru Nanak; that state of mind is explainable only by going through it, the Sikh Scholars interpreted it in vain. It is very intoxicating state of mind that totally involved with HIM. Your first idea has forced me to agree with you but not this one.[/FONT]</span></p><p></p><p></p><p>SO where exactly does my conundrum arise, I wonder:[/FONT]</p><p><strong><span style="color: #339966">The reason of your riddle is to go to extreme as I see, it is like take either this or that, if you try to compromise like a centrist, it shouldn’t bother you then. I feel, more knowledge we obtain about anatomy, physics, the more understandable becomes HIS infinity.</span></strong></p><p>If we accept that a human being is an entirely natural phenomena (i.e., no aspect of the human being is nonmaterial, spiritual, or supernatural), then the primary use of the scientific approach to discover how human beings are structured, how they function, and how they change over time within and among different contexts or ecologies seems to be warranted.[/FONT]</p><p> <span style="color: #339966">I concur, doubtless. [/FONT]</span></p><p> However, if that basic proposition or assumption is not accepted, rather if it is accepted that the human being is, in essence, a spiritual being or even in part a spiritual being), then </p><p>[/FONT] the exclusive use of the scientific method (or for that matter personal experience or material philosophy or reductionism) to discern truth about human beings and human behavior is probably not warranted.[/FONT]</p><p> <span style="color: #339966">I have to differ for I would prefer looking at the same Truth in two ways to one only, as science looks at human as a natural phenomena, Spiritual approach looks at it a little further; accepting its origin(water=natural phenomena)) and the power behind its creation, both are warranted for the knowledge about the truth/reality. Science though rejects any power behind this creation due to its approach; we need both to over cross limits of one or the other.[/FONT]</span><span style="color: #339966"></span></p><p><span style="color: #339966"></span></p><p>--reductionism is rejected to a more holistic practice of holistic constructing reality[/FONT] </p><p><strong><span style="color: #339966">In a way, you are very much right too; however, when inexpressible is attempted to describe in simple way, that is not complete rejection of reductionism especially in a context where GOD was described different way before Sikhism. That reality, also known as absolute Truth, is explained as being in two forms, ”Nirgun, Sargun” one is visible, the other is not, at this junction, spiritual approach divorces scientific approach.</span></strong></p><p><strong></strong></p><p>This is how Sikhism escapes from the rubrics of epistemology, Sikh philosophy never addresses a difference between esoteric and exoteric knowledge.[/FONT] unless you know otherwise please share[/FONT]</p><p> <span style="color: #339966"> It is getting long please bear with me. Again, it is religion and is more devoted towards soul which even doesn’t exist in scientific field; how it can go in detail of epistemology. When esoteric kind of knowledge is shared with common people with more clarity, automatically it becomes exoteric ones. Those words you mentioned above in the beginning were actually interpreted in Gurbani many times, so effort is in process. In science, it is easy to explain with experimental facts but in spirituality the limitation is the language and the probability of spiritual experience is very thin. That was one another reason Guru Guidance is vital in pursuit of spirituality since like scientific experiments, there is personal experience involves. In [/FONT]</span><span style="color: #339966">Patiala[/FONT]</span><span style="color: #339966">, [/FONT]</span><span style="color: #339966">Punjab[/FONT]</span><span style="color: #339966">, there was a woman, she would take any thing within the body by simply touching it and bringing it to the finger; medical surgeons would be amazed and failed to explain that after having witnessed her performing. I personally witnessed that too. It was not miracle but spiritual ability. Here spirituality beats medical science but still remains unexplainable. Even if some one tries to give explanation, it will remain ambiguous due to the limitation of language in context of spiritual field. So I am not in favor of pick one and reject the other in both cases. The origin of the world is addressed by Guru ji but is not based on scientific research. Before [/FONT]</span><span style="color: #339966">everything, there was HE Himself. Unlike epistemology, spiritual statement is just a statement out of personal spiritual experience. Even today, scientific theories about origin of universe are still vague( Scientific guesses are made quite contrary to nature of science) too because questions can be dragged to endless curiosity; from where all theses planets and galaxies came after all, what was before that and from where that came into existence. What about Universes, our own universe is still under search, will remain under search centuries to come.. Spirituality accepts it as His creation and moves on in stead of splitting hairs. In the end, I happily accept that some of your conclusions are right but some are not and are based on extreme approach that can also cripple the leaning of other side in which personal experiences are documented( in Gurbani itself)[/FONT]</span><span style="color: #339966"></span></p><p> <span style="color: #339966"></span></p><p> <span style="color: #339966">[/FONT]</span></p></blockquote><p></p>
[QUOTE="pk70, post: 81074, member: 5889"] [B]Quote[/B]”I will give you very clear examples, and we will proceed and perhaps dwell upon that; If we look at how the guru’s describe god. They call him Wondrous, Infinite, Unknowable, Indescribable, Ineffable and Immeasurable… The very idea that god and his plans are indiscernible by human logic is a rejection of reductionism! and any attempt to unravel them (gods plan, intentions, or realm) is foolish…. is the rejection of reductionism.[/FONT] [/FONT] [COLOR=#339966] Sinister Ji, that part is true because the word infinite warrants that conclusion. Why does this word (infinite) exist in our language? May be to express inexpressible, just kidding.[/FONT][/COLOR][COLOR=#339966] [/COLOR] Sach Khand (the abode of god) is described as being full of endless numbers and forms, universes and regions. If this isn’t the rejection of reductionism, What is? [/FONT] [COLOR=#339966]Well, that realm is not a description of the things you are mentioning, actually that is “the personal experience” of Guru Nanak; that state of mind is explainable only by going through it, the Sikh Scholars interpreted it in vain. It is very intoxicating state of mind that totally involved with HIM. Your first idea has forced me to agree with you but not this one.[/FONT][/COLOR] SO where exactly does my conundrum arise, I wonder:[/FONT] [B][COLOR=#339966]The reason of your riddle is to go to extreme as I see, it is like take either this or that, if you try to compromise like a centrist, it shouldn’t bother you then. I feel, more knowledge we obtain about anatomy, physics, the more understandable becomes HIS infinity.[/COLOR][/B] If we accept that a human being is an entirely natural phenomena (i.e., no aspect of the human being is nonmaterial, spiritual, or supernatural), then the primary use of the scientific approach to discover how human beings are structured, how they function, and how they change over time within and among different contexts or ecologies seems to be warranted.[/FONT] [COLOR=#339966]I concur, doubtless. [/FONT][/COLOR] However, if that basic proposition or assumption is not accepted, rather if it is accepted that the human being is, in essence, a spiritual being or even in part a spiritual being), then [/FONT] the exclusive use of the scientific method (or for that matter personal experience or material philosophy or reductionism) to discern truth about human beings and human behavior is probably not warranted.[/FONT] [COLOR=#339966]I have to differ for I would prefer looking at the same Truth in two ways to one only, as science looks at human as a natural phenomena, Spiritual approach looks at it a little further; accepting its origin(water=natural phenomena)) and the power behind its creation, both are warranted for the knowledge about the truth/reality. Science though rejects any power behind this creation due to its approach; we need both to over cross limits of one or the other.[/FONT][/COLOR][COLOR=#339966] [/COLOR] --reductionism is rejected to a more holistic practice of holistic constructing reality[/FONT] [B][COLOR=#339966]In a way, you are very much right too; however, when inexpressible is attempted to describe in simple way, that is not complete rejection of reductionism especially in a context where GOD was described different way before Sikhism. That reality, also known as absolute Truth, is explained as being in two forms, ”Nirgun, Sargun” one is visible, the other is not, at this junction, spiritual approach divorces scientific approach.[/COLOR] [/B] This is how Sikhism escapes from the rubrics of epistemology, Sikh philosophy never addresses a difference between esoteric and exoteric knowledge.[/FONT] unless you know otherwise please share[/FONT] [COLOR=#339966] It is getting long please bear with me. Again, it is religion and is more devoted towards soul which even doesn’t exist in scientific field; how it can go in detail of epistemology. When esoteric kind of knowledge is shared with common people with more clarity, automatically it becomes exoteric ones. Those words you mentioned above in the beginning were actually interpreted in Gurbani many times, so effort is in process. In science, it is easy to explain with experimental facts but in spirituality the limitation is the language and the probability of spiritual experience is very thin. That was one another reason Guru Guidance is vital in pursuit of spirituality since like scientific experiments, there is personal experience involves. In [/FONT][/COLOR][COLOR=#339966]Patiala[/FONT][/COLOR][COLOR=#339966], [/FONT][/COLOR][COLOR=#339966]Punjab[/FONT][/COLOR][COLOR=#339966], there was a woman, she would take any thing within the body by simply touching it and bringing it to the finger; medical surgeons would be amazed and failed to explain that after having witnessed her performing. I personally witnessed that too. It was not miracle but spiritual ability. Here spirituality beats medical science but still remains unexplainable. Even if some one tries to give explanation, it will remain ambiguous due to the limitation of language in context of spiritual field. So I am not in favor of pick one and reject the other in both cases. The origin of the world is addressed by Guru ji but is not based on scientific research. Before [/FONT][/COLOR][COLOR=#339966]everything, there was HE Himself. Unlike epistemology, spiritual statement is just a statement out of personal spiritual experience. Even today, scientific theories about origin of universe are still vague( Scientific guesses are made quite contrary to nature of science) too because questions can be dragged to endless curiosity; from where all theses planets and galaxies came after all, what was before that and from where that came into existence. What about Universes, our own universe is still under search, will remain under search centuries to come.. Spirituality accepts it as His creation and moves on in stead of splitting hairs. In the end, I happily accept that some of your conclusions are right but some are not and are based on extreme approach that can also cripple the leaning of other side in which personal experiences are documented( in Gurbani itself)[/FONT][/COLOR][COLOR=#339966] [/FONT][/COLOR] [/QUOTE]
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Hard Talk
Painting Without A Canvas (part 2)
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