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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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Questioning/Losing Faith
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<blockquote data-quote="Ishna" data-source="post: 197206" data-attributes="member: 2709"><p><strong>Re: Questioning/losing faith</strong></p><p></p><p>Hello CuriousMan, and welcome to SPN.</p><p></p><p>It always puzzles me when people think religion = science. Science is science, and religion is religion. We don't apply the dramatic arts to dietary nutrition, so why do we try to apply religious philosophy to astrophysics?</p><p></p><p>On that note...</p><p></p><p></p><p></p><p>Why should religion? Perhaps it's best left to science.</p><p></p><p></p><p></p><p>Because It can. Because evolution. Because it's fun to make jokes about T-rex's small arms. <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite8" alt=":D" title="Big Grin :D" loading="lazy" data-shortname=":D" /> Sri Guru Granth Sahib is about spirituality/philosophy, not biological history. Dinosaurs simply weren't considered relevant to talk about.</p><p></p><p></p><p></p><p>What is the question here? People are born into cultures, and religion is part of culture. Sometimes people reject the religion of their culture and seek others.</p><p></p><p></p><p></p><p>Again I think this is more to do with culture than religion. If we consider the period in history when the Islamic civilization reached across southern Europe, I understand it was a very high standard of living (for the times). I'm not convinced of the link between religion and poverty.</p><p></p><p></p><p></p><p>I can't answer this one.</p><p></p><p></p><p></p><p>For discussions of kesh you're best searching the forum for the threads that have already done the topic upside down, inside out and back-to-front.</p><p></p><p>Regards to rituals, I agree with you. When looking at Sikhi we see the turmoil in Panjab at the time, and can understand why Sikhs had to be made distinct amongst the people. The Khalsa army has a solid, logical foundation. Nowadays I'm not so sure, but that's just my personal opinion. I look forward to other replies on this particular question.</p><p></p><p></p><p></p><p>I'm not one to tell Guru Nanak what he should or shouldn't have done. <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p><p></p><p>To my mind, Guru Nanak wasn't inventing a new religion, he was stripping life down to the basic core truths, and these are common to all people, no matter what their outward religion is. Guru Nanak was expressing a philosophy and a state of mind based on his understanding of life and the Creator.</p><p></p><p></p><p></p><p>It's about human needs, not the Creator's needs. Why do you think about the person you love all the time? </p><p></p><p></p><p></p><p>They have discovered amazing things in their field of spirituality, philosophy, religion, psychology, social sciences. <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p><p></p><p>When was the last time a science professor invented a way to better manage Post Traumatic Stress Disorder? (random example only)</p><p></p><p></p><p></p><p>Because it's human nature to reach out for something when you feel like you're losing control. Some people find comfort in faith. Sri Guru Granth Sahib Ji talks about the problem of forgetting when everything is good again, which is why we need to remind ourselves, which helps us to prepare for the next storm in this whirlwind of life.</p><p></p><p></p><p></p><p>Yep. So is "spiritual but not religious". Humans still have fuzzy psychological needs that religions and philosophies address. To me, being in connection with what I believe in is important to me and Sikhi provides the necessary framework.</p><p></p><p></p><p></p><p>Yes. I guess they did what they did for their own reasons. Like it would have been nice to have some bani by a female bhagat, but oh well.</p><p></p><p></p><p></p><p>Yes, karma as you've put it is an odd system, and you won't find much argument for this interpretation of karma in Sikhi!!! Please check out some of our other threads on karma and you'll find the concept redrawn if not entirely thrown out in the Gurbani.</p><p></p><p></p><p></p><p>See reply to question 13 but -karma +reincarnation.</p><p></p><p></p><p></p><p>Yugas are states of mind, not physical time periods.</p><p></p><p>Sorry I can't be more wordy, I've run out of lunch break!</p></blockquote><p></p>
[QUOTE="Ishna, post: 197206, member: 2709"] [b]Re: Questioning/losing faith[/b] Hello CuriousMan, and welcome to SPN. It always puzzles me when people think religion = science. Science is science, and religion is religion. We don't apply the dramatic arts to dietary nutrition, so why do we try to apply religious philosophy to astrophysics? On that note... Why should religion? Perhaps it's best left to science. Because It can. Because evolution. Because it's fun to make jokes about T-rex's small arms. :D Sri Guru Granth Sahib is about spirituality/philosophy, not biological history. Dinosaurs simply weren't considered relevant to talk about. What is the question here? People are born into cultures, and religion is part of culture. Sometimes people reject the religion of their culture and seek others. Again I think this is more to do with culture than religion. If we consider the period in history when the Islamic civilization reached across southern Europe, I understand it was a very high standard of living (for the times). I'm not convinced of the link between religion and poverty. I can't answer this one. For discussions of kesh you're best searching the forum for the threads that have already done the topic upside down, inside out and back-to-front. Regards to rituals, I agree with you. When looking at Sikhi we see the turmoil in Panjab at the time, and can understand why Sikhs had to be made distinct amongst the people. The Khalsa army has a solid, logical foundation. Nowadays I'm not so sure, but that's just my personal opinion. I look forward to other replies on this particular question. I'm not one to tell Guru Nanak what he should or shouldn't have done. :-) To my mind, Guru Nanak wasn't inventing a new religion, he was stripping life down to the basic core truths, and these are common to all people, no matter what their outward religion is. Guru Nanak was expressing a philosophy and a state of mind based on his understanding of life and the Creator. It's about human needs, not the Creator's needs. Why do you think about the person you love all the time? They have discovered amazing things in their field of spirituality, philosophy, religion, psychology, social sciences. :-) When was the last time a science professor invented a way to better manage Post Traumatic Stress Disorder? (random example only) Because it's human nature to reach out for something when you feel like you're losing control. Some people find comfort in faith. Sri Guru Granth Sahib Ji talks about the problem of forgetting when everything is good again, which is why we need to remind ourselves, which helps us to prepare for the next storm in this whirlwind of life. Yep. So is "spiritual but not religious". Humans still have fuzzy psychological needs that religions and philosophies address. To me, being in connection with what I believe in is important to me and Sikhi provides the necessary framework. Yes. I guess they did what they did for their own reasons. Like it would have been nice to have some bani by a female bhagat, but oh well. Yes, karma as you've put it is an odd system, and you won't find much argument for this interpretation of karma in Sikhi!!! Please check out some of our other threads on karma and you'll find the concept redrawn if not entirely thrown out in the Gurbani. See reply to question 13 but -karma +reincarnation. Yugas are states of mind, not physical time periods. Sorry I can't be more wordy, I've run out of lunch break! [/QUOTE]
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