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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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Pragmatism And Sikhism
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<blockquote data-quote="Harkiran Kaur" data-source="post: 204710" data-attributes="member: 18224"><p>[USER=138]@Tejwant Singh[/USER] Ji,</p><p></p><p>You keep bringing up the word 'pragmatist' or 'Pragmatic' etc.</p><p></p><p>First, can you please show me in SGGSJ where it says everything must be approached in this way? I have been unable to find the word even once in SGGSJ. You keep saying we must use ONLY SGGSJ to explain our point of view with everything, yet I can not find anywhere in there that says all of our thought must be 'pragmatic'.</p><p></p><p>Anyway reference your question to Original Ji let's first look at the meaning of the word 'Pragmatic'.</p><p></p><p>When I google the word Pragmatic I get this:</p><p></p><p>prag·mat·ic</p><p>praɡˈmadik/</p><p><em>adjective</em></p><ol> <li data-xf-list-type="ol">dealing with things sensibly and realistically in a way that is based on practical rather than theoretical considerations.</li> </ol><p>Just a thought... to someone who actually experiences the divine, that experience is no longer theory... it's real (subjective) evidence. Scientists use subjective evidence all the time. If we were to exclude anything that wasn't 100% provable right now, with all the facilities we have at this moment, then many of the world's advances would not have been... case in point much medical study makes use of subjective evidence. The other word it uses is 'realistically' well... I place a question to you:</p><p></p><p>So if Guru Nanak Dev Ji did in fact experience the divine himself then it is no longer theory, it is personal subjective evidence of the divine - to him it would be real. As with all subjective evidence, it can't be proven to others unless they have the same experience. Even if they do not however, it doesn't discount the experience happened to that person. So for Guru Nanak Dev Ji, being in company of the divine when he went into the river, it was not theory, nor philosophy, for him it was truth. So it would still satisfy him being 'pragmatic' by the dictionary definition of the word.</p><p></p><p>But I am still wondering where it says that our thought must be only 'pragmatic' when interpreting Gurbani. Remember with things that can not YET be proven by science, one person's subjective evidence may be another person's theory. But it doesn't mean it isn't real... SO if that person then describes what they experienced to someone else poetically and metaphorically, we would do an injustice by telling everyone they must only interpret it based on scientific knowledge of what is real... scientific knowledge at this present moment, which we would be very naive to think we know it all at this moment. It's very likely that the inner workings of the universe will be known to all in the future, proving a creator... and then THAT will be the picture of reality at that time. What if that knowledge is already within SGGSJ and you are dismissing it to be speaking merely of only states of mind as if it were merely a psychology book, not our Guru...</p></blockquote><p></p>
[QUOTE="Harkiran Kaur, post: 204710, member: 18224"] [USER=138]@Tejwant Singh[/USER] Ji, You keep bringing up the word 'pragmatist' or 'Pragmatic' etc. First, can you please show me in SGGSJ where it says everything must be approached in this way? I have been unable to find the word even once in SGGSJ. You keep saying we must use ONLY SGGSJ to explain our point of view with everything, yet I can not find anywhere in there that says all of our thought must be 'pragmatic'. Anyway reference your question to Original Ji let's first look at the meaning of the word 'Pragmatic'. When I google the word Pragmatic I get this: prag·mat·ic praɡˈmadik/ [I]adjective[/I] [LIST=1] [*]dealing with things sensibly and realistically in a way that is based on practical rather than theoretical considerations. [/LIST] Just a thought... to someone who actually experiences the divine, that experience is no longer theory... it's real (subjective) evidence. Scientists use subjective evidence all the time. If we were to exclude anything that wasn't 100% provable right now, with all the facilities we have at this moment, then many of the world's advances would not have been... case in point much medical study makes use of subjective evidence. The other word it uses is 'realistically' well... I place a question to you: So if Guru Nanak Dev Ji did in fact experience the divine himself then it is no longer theory, it is personal subjective evidence of the divine - to him it would be real. As with all subjective evidence, it can't be proven to others unless they have the same experience. Even if they do not however, it doesn't discount the experience happened to that person. So for Guru Nanak Dev Ji, being in company of the divine when he went into the river, it was not theory, nor philosophy, for him it was truth. So it would still satisfy him being 'pragmatic' by the dictionary definition of the word. But I am still wondering where it says that our thought must be only 'pragmatic' when interpreting Gurbani. Remember with things that can not YET be proven by science, one person's subjective evidence may be another person's theory. But it doesn't mean it isn't real... SO if that person then describes what they experienced to someone else poetically and metaphorically, we would do an injustice by telling everyone they must only interpret it based on scientific knowledge of what is real... scientific knowledge at this present moment, which we would be very naive to think we know it all at this moment. It's very likely that the inner workings of the universe will be known to all in the future, proving a creator... and then THAT will be the picture of reality at that time. What if that knowledge is already within SGGSJ and you are dismissing it to be speaking merely of only states of mind as if it were merely a psychology book, not our Guru... [/QUOTE]
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