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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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<blockquote data-quote="HFTarasque" data-source="post: 201169" data-attributes="member: 20677"><p>It is an interesting question, and probably not one that I have the learning to be able to properly answer. But if you are going to ask that, then why not ask what the purpose is in living an honest and true life? That line of questioning doesn't lead you to answers, IMO.</p><p></p><p>I think spiritual matters are anything to do with connecting to higher powers, which may or may not be obvious and visible in our lives. Call that God, Waheguru, the Universe, whatever you want. To be spiritually ignorant is to turn away from that, and pursue things that satisfy the mind but stunt your long-term growth. This is my definition of it of course, I'm sure others will have different ones.</p><p></p><p>I can't answer that definitively, as it's a fairly new idea to me. I could see an argument that this physical world IS always Kalyug, as that is the nature of the world. That's kind of the idea that I've always grown up with, anyway.</p><p></p><p>O_O Is it wrong that I'm kind of curious what those 6,4 million results are? I would agree that being spiritual is looking beyond temporary pleasures, though.</p><p></p><p></p><p></p><p>Regarding the God issue, this is a matter which confuses me greatly about the Sikh position. I have seen many people stating that Sikhi has a very pantheistic view of God, a Creator that is part of all creation but also outside of it, which can be reached by meditating within yourself (the atman/brahman kind of idea, like a source from which all of reality dwells, but an impersonal one, not a literal being). I think of this as similar to Gestalt, the whole is more than the sum of its parts. I have also heard some state that the Sikh view of God is more of a universal energy, that the Hukam is the system and rules by which the universe operates (very similar to a Buddhist concept). I have also heard some Sikhs speaking of a very Abrahamic view of God, where he is this omnipotent omniscient Creator who listens to prayers and is worshipped (for example the folks over at sikhiwiki). It is this last idea that I struggle very much with, and I find to not only be logically contradictory, but also inconsistent with what I understand of the Guru's teachings. Could you please explain this to me?</p><p></p><p>Another question I have on the issue is, if God is either of the first two, why pray? Why do ardaas? What is the purpose of praying to a being which is essentially the sum of creation, an unconscious and unacting source? Why not meditate inwardly, and work to cut away the man-made separation of a person from everything else?</p><p></p><p></p><p></p><p>I accept what you said about God, but I have a hard time taking things simply on faith. I need to have personal experience to believe something, I cannot simply believe it because it is what some people said sometime in history. My issue is that I can see, and understand, the arguments both for a pantheistic God, and also the argument that debating on God hinders spiritual progress. Since they both make sense, and they both ring true, but yet are obviously contradictory... What do I do with that?</p><p></p><p>I understand what you said about the marriage being more social than spiritual, but I'm afraid I didn't really follow what you said after that. How does exercising freedoms slow down spiritual progress? I just really didn't follow this, I'm sorry.</p><p></p><p>Respectfully, this didn't answer my question. You say the Guru is, will be, and has always been. In this case, what are you saying is Guru? Do you mean Waheguru? In that case, we are discussing something very different. Are you talking about enlightened men, such as the Gurus, and those who came before them? In that case, are you saying that the Guru Granth Sahib is the final Guru and there will be no more, or not?</p><p></p><p>Also, thank you for the story. I completely agree.</p></blockquote><p></p>
[QUOTE="HFTarasque, post: 201169, member: 20677"] It is an interesting question, and probably not one that I have the learning to be able to properly answer. But if you are going to ask that, then why not ask what the purpose is in living an honest and true life? That line of questioning doesn't lead you to answers, IMO. I think spiritual matters are anything to do with connecting to higher powers, which may or may not be obvious and visible in our lives. Call that God, Waheguru, the Universe, whatever you want. To be spiritually ignorant is to turn away from that, and pursue things that satisfy the mind but stunt your long-term growth. This is my definition of it of course, I'm sure others will have different ones. I can't answer that definitively, as it's a fairly new idea to me. I could see an argument that this physical world IS always Kalyug, as that is the nature of the world. That's kind of the idea that I've always grown up with, anyway. O_O Is it wrong that I'm kind of curious what those 6,4 million results are? I would agree that being spiritual is looking beyond temporary pleasures, though. Regarding the God issue, this is a matter which confuses me greatly about the Sikh position. I have seen many people stating that Sikhi has a very pantheistic view of God, a Creator that is part of all creation but also outside of it, which can be reached by meditating within yourself (the atman/brahman kind of idea, like a source from which all of reality dwells, but an impersonal one, not a literal being). I think of this as similar to Gestalt, the whole is more than the sum of its parts. I have also heard some state that the Sikh view of God is more of a universal energy, that the Hukam is the system and rules by which the universe operates (very similar to a Buddhist concept). I have also heard some Sikhs speaking of a very Abrahamic view of God, where he is this omnipotent omniscient Creator who listens to prayers and is worshipped (for example the folks over at sikhiwiki). It is this last idea that I struggle very much with, and I find to not only be logically contradictory, but also inconsistent with what I understand of the Guru's teachings. Could you please explain this to me? Another question I have on the issue is, if God is either of the first two, why pray? Why do ardaas? What is the purpose of praying to a being which is essentially the sum of creation, an unconscious and unacting source? Why not meditate inwardly, and work to cut away the man-made separation of a person from everything else? I accept what you said about God, but I have a hard time taking things simply on faith. I need to have personal experience to believe something, I cannot simply believe it because it is what some people said sometime in history. My issue is that I can see, and understand, the arguments both for a pantheistic God, and also the argument that debating on God hinders spiritual progress. Since they both make sense, and they both ring true, but yet are obviously contradictory... What do I do with that? I understand what you said about the marriage being more social than spiritual, but I'm afraid I didn't really follow what you said after that. How does exercising freedoms slow down spiritual progress? I just really didn't follow this, I'm sorry. Respectfully, this didn't answer my question. You say the Guru is, will be, and has always been. In this case, what are you saying is Guru? Do you mean Waheguru? In that case, we are discussing something very different. Are you talking about enlightened men, such as the Gurus, and those who came before them? In that case, are you saying that the Guru Granth Sahib is the final Guru and there will be no more, or not? Also, thank you for the story. I completely agree. [/QUOTE]
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