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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
Pragmatism And Sikhism
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<blockquote data-quote="Harkiran Kaur" data-source="post: 204746" data-attributes="member: 18224"><p>Tejwant Ji, the point is that I would like to see where it is written that Gurbani must be interpreted as physical reality only / states of mind and shunning the metaphysical - approaching it as your like to say in a 'pragmatic' way? (Assuming you are using the word pragmatic to mean disregarding anything which you can't see or experience day to day) By definition the word pragmatism means to approach things sensibly and disregard anything which is considered 'theory'.</p><p> </p><p>So the point was:</p><p> </p><p>1. Where is it written that Gurbani must only be interpreted in this way? (when its obvious that it can be interpreted metaphysically, possibly both mataphysically and physically... but certainly not just physically). As I said I can not find the word 'pragmatism' even once in Gurbani. And I will use the same line you always do... please use only SGGSJ to exaplain.</p><p> </p><p>2. Even IF you take the word 'Pragmatism' at it's dictionary definition, then using subjective evidence of otehrs to explain metaphysical phenomenon / reality still falls within the realm of evidence and hence 'realism' and not simply 'theory'. So taking quantum physics on top of this which corroborates through complex equation AND the results of experiments such as the double slit experiment which can easily be reproduced which suggest that physical reality is the illusion and that reality is nonphysical... or metaphysical - using both subjective evidence combined with the quantum physics experiments, one could easily still be called a 'Pragmatist' as per dictionary defintion of the word - while still interpreting Gurbani in the metaphysical sense... that is to say that reality is essentially NOT matter / physical and that consciousness / awareness exists in a nonlocal state (outside of the physical body) and directly affects matter or rather that they are in fact just different states of the same thing. The fact that Gurbani says the same thing (intrinsic connection between consciousness and matter / nirgun and surgun aspects / creator = creation etc.) can NOT be ignored!!! So to me, taking all the availavble evidence means that it's not just 'theory' - it's real. So I consider myself to a 'pragmatist' in the dictionary defintion of the word when interpreting Gurbani, because I weigh ALL of the actual evidence. And by doing so, I don't have to write Gurbani off as being simply cryptic hard to understand metaphors for psychology, but instead... I can see the underlying metaphysical / spiritual truth. Which is NOT btw ghosts, magic, supernatural, tricks etc. But real demonstrable factors about our universe and existence.</p><p> </p><p>So again 1) where is it written that Gurbani must be approached 'pragmatically' (or more fitting maybe, where is it written that it must be interpreted as only states of mind / psychology as opposed to metaphysical?) and 2) if your emphasis is on being 'pragmatic' as per dictionary defintion of the word, show me how someone who is approaching it with scientific demonstrable and subjective evidence to build a picture of reality, somehow not being 'pragmatic' when interpreting Gurbani?</p><p> </p><p>And please only use SGGSJ to explain. I don't want to see personal interpretation to try and show your thought process, what I want is proof that your thought process when interpreting Gurbani... is the *only* way that we are allowed / told to interpret it.</p><p> </p><p>Sikh Missionary College has a whole section on the correspondence course dedicated to metaphysics... and it's not talking about 'states of mind'. Damdami Taksal - who teaches Gurbani as well, also does not teach that everything is just states of mind. They very much teach the metaphysics of it. So I am just wondering where several of you on here get the impression that it MUST be interpreted as only states of mind / psychology.</p></blockquote><p></p>
[QUOTE="Harkiran Kaur, post: 204746, member: 18224"] Tejwant Ji, the point is that I would like to see where it is written that Gurbani must be interpreted as physical reality only / states of mind and shunning the metaphysical - approaching it as your like to say in a 'pragmatic' way? (Assuming you are using the word pragmatic to mean disregarding anything which you can't see or experience day to day) By definition the word pragmatism means to approach things sensibly and disregard anything which is considered 'theory'. So the point was: 1. Where is it written that Gurbani must only be interpreted in this way? (when its obvious that it can be interpreted metaphysically, possibly both mataphysically and physically... but certainly not just physically). As I said I can not find the word 'pragmatism' even once in Gurbani. And I will use the same line you always do... please use only SGGSJ to exaplain. 2. Even IF you take the word 'Pragmatism' at it's dictionary definition, then using subjective evidence of otehrs to explain metaphysical phenomenon / reality still falls within the realm of evidence and hence 'realism' and not simply 'theory'. So taking quantum physics on top of this which corroborates through complex equation AND the results of experiments such as the double slit experiment which can easily be reproduced which suggest that physical reality is the illusion and that reality is nonphysical... or metaphysical - using both subjective evidence combined with the quantum physics experiments, one could easily still be called a 'Pragmatist' as per dictionary defintion of the word - while still interpreting Gurbani in the metaphysical sense... that is to say that reality is essentially NOT matter / physical and that consciousness / awareness exists in a nonlocal state (outside of the physical body) and directly affects matter or rather that they are in fact just different states of the same thing. The fact that Gurbani says the same thing (intrinsic connection between consciousness and matter / nirgun and surgun aspects / creator = creation etc.) can NOT be ignored!!! So to me, taking all the availavble evidence means that it's not just 'theory' - it's real. So I consider myself to a 'pragmatist' in the dictionary defintion of the word when interpreting Gurbani, because I weigh ALL of the actual evidence. And by doing so, I don't have to write Gurbani off as being simply cryptic hard to understand metaphors for psychology, but instead... I can see the underlying metaphysical / spiritual truth. Which is NOT btw ghosts, magic, supernatural, tricks etc. But real demonstrable factors about our universe and existence. So again 1) where is it written that Gurbani must be approached 'pragmatically' (or more fitting maybe, where is it written that it must be interpreted as only states of mind / psychology as opposed to metaphysical?) and 2) if your emphasis is on being 'pragmatic' as per dictionary defintion of the word, show me how someone who is approaching it with scientific demonstrable and subjective evidence to build a picture of reality, somehow not being 'pragmatic' when interpreting Gurbani? And please only use SGGSJ to explain. I don't want to see personal interpretation to try and show your thought process, what I want is proof that your thought process when interpreting Gurbani... is the *only* way that we are allowed / told to interpret it. Sikh Missionary College has a whole section on the correspondence course dedicated to metaphysics... and it's not talking about 'states of mind'. Damdami Taksal - who teaches Gurbani as well, also does not teach that everything is just states of mind. They very much teach the metaphysics of it. So I am just wondering where several of you on here get the impression that it MUST be interpreted as only states of mind / psychology. [/QUOTE]
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