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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
Quasi-Pragmatists And Quasi-Spiritualists, Care To Explain?
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<blockquote data-quote="Harkiran Kaur" data-source="post: 207927" data-attributes="member: 18224"><p>In fact I have never coined the term pragmatist in relation to Sikhi. Someone else did... I think it was you or Harry Ji actually. I have always thought it was those who believe in spiritual interpretation of Gurbani and those who do not believe in spiritual and instead believe Gurbani to be merely speaking of states of mind (psychology). So I have no wish to pull apart meaning of pragmatism. I took it to mean you guys were using it to mean that anything you cant prove you do not believe in. </p><p></p><p>I think if Guru Nanak rejected some symbolic thread (I dont know the story exactly) then it was likely for the same reason as rejecting idol worship. Why worship a piece of stone, when God is everywhere and in everything? It makes no sense to worship one small stone piece of the Universe, when the divine light is equally inside yourself. It was the idea that God must only reside in certain places that was being rejected. (because of the truth that ALL IS ONE) Same for the story when he went to Mecca and made the statement that God does not only reside at the Qibbeh.</p><p></p><p>So with the thread I am assuming that it has nothing to do with having to prove or disprove anything (as per pragmatism or how its been used on this site) or being 'practical' but rather my guess is that it is more in line as the idol worship thing... but I don't know enough about why Hindus wear it - other than its part of initiation? We have to be careful though, because when one takes Amrit, we also don 5 articles of faith, which others can easily try to dismiss on our part.</p><p></p><p>So as per the dictionary definition of pragmatic, I don't think it had anything to do with it... but its just my opinion. Would you say that rejecting idol worship because God is not confined to one stone idol, but is instead in everyone... would you call that being pragmatic? I call it being spiritual. Recognizing that God IS ALL and is IN ALL so makes no sense to worship one idol - or to put it another way, why worship a part of Maya (illusion)? The stone idol is just part of Maya. Waheguru surpasses that. Maybe because he knew about this reality, that all is one, he rejected the thread because it was symbol of Hinduism which had many avatars which / polytheistic, and he believed / knew there is only ONE Creator and that ALL IS that Creator? So to wear that symbolism would go against his beliefs?? I dont know I have not read that story. But just thinking of reasons why he might reject it...</p></blockquote><p></p>
[QUOTE="Harkiran Kaur, post: 207927, member: 18224"] In fact I have never coined the term pragmatist in relation to Sikhi. Someone else did... I think it was you or Harry Ji actually. I have always thought it was those who believe in spiritual interpretation of Gurbani and those who do not believe in spiritual and instead believe Gurbani to be merely speaking of states of mind (psychology). So I have no wish to pull apart meaning of pragmatism. I took it to mean you guys were using it to mean that anything you cant prove you do not believe in. I think if Guru Nanak rejected some symbolic thread (I dont know the story exactly) then it was likely for the same reason as rejecting idol worship. Why worship a piece of stone, when God is everywhere and in everything? It makes no sense to worship one small stone piece of the Universe, when the divine light is equally inside yourself. It was the idea that God must only reside in certain places that was being rejected. (because of the truth that ALL IS ONE) Same for the story when he went to Mecca and made the statement that God does not only reside at the Qibbeh. So with the thread I am assuming that it has nothing to do with having to prove or disprove anything (as per pragmatism or how its been used on this site) or being 'practical' but rather my guess is that it is more in line as the idol worship thing... but I don't know enough about why Hindus wear it - other than its part of initiation? We have to be careful though, because when one takes Amrit, we also don 5 articles of faith, which others can easily try to dismiss on our part. So as per the dictionary definition of pragmatic, I don't think it had anything to do with it... but its just my opinion. Would you say that rejecting idol worship because God is not confined to one stone idol, but is instead in everyone... would you call that being pragmatic? I call it being spiritual. Recognizing that God IS ALL and is IN ALL so makes no sense to worship one idol - or to put it another way, why worship a part of Maya (illusion)? The stone idol is just part of Maya. Waheguru surpasses that. Maybe because he knew about this reality, that all is one, he rejected the thread because it was symbol of Hinduism which had many avatars which / polytheistic, and he believed / knew there is only ONE Creator and that ALL IS that Creator? So to wear that symbolism would go against his beliefs?? I dont know I have not read that story. But just thinking of reasons why he might reject it... [/QUOTE]
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Quasi-Pragmatists And Quasi-Spiritualists, Care To Explain?
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