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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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Reality, Truth And Developing The Wisdom To Enlightenment
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<blockquote data-quote="Archived_member15" data-source="post: 175828" data-attributes="member: 17438"><p>Hmm...that actually <em>is </em>a most interesting perspective to look at it from, brother Ambarsaria ji. mundahug</p><p> </p><p>In her unitative experience with the Creator, Catherine of Genoa writes that: </p><p> </p><p></p><p> </p><p>I think that this is about as close as is humanely possible to the kind of vision of reality which you speak of above. She lost all sense of "touch", "sight", "feeling", "speech" and knew neither "loss" or pain. She just <em>was, </em>pure being. </p><p> </p><p>This is what Angelus Silesius described using not a rock like you but a "rose":</p><p> </p><p></p><p> </p><p> </p><p>Angelus Silesius compares the rose (die Rose in Gernan) with the human person (die Seele), suggesting that the latter should also leap beyond the search for "reasons", beyond the "why" of beings. The rose doesn't see itself, nor is it in any way affected by our seeing of it. This stands for non-objectifying thinking. </p><p> </p><p>The person who is able to live without a why has no need to justify his existence; he simply appreciates his being alive. To live "without a why" is to live and love as God lives and loves. When a person lives without a why and simply lives out of the ground of his being and acts out of God's will, such a person is able to find God in all things and situations. </p><p> </p><p>Eckhart said the same thing earlier on: </p><p> </p><p></p><p> </p><p> </p><p>On the other hand....</p><p> </p><p>God is as close to a rock as he is us to us. We do not have "more of" God, than a rock does, he is equally in both it and we. However we are aware of God's presence in us - or at least are capable of being aware of the Creator's closeness to us - whereas a rock isn't because it is inanimate and without any conciousness. </p><p> </p><p>Thus Eckhart says: </p><p> </p><p></p><p> </p><p> </p><p>So I think that we have a few lessons to learn from rocks and roses, in that these un-concious objects simply exist, just "are", although we are more 'blessed' in that we have the ability to be aware of God's presence whereas they do not. </p><p> </p><p>In essence though, we should try to be at least a little like the <strong>rose</strong> which Angelus Silesius spoke of, "without [a] why", just "being". That is truly a clear vision of creation.</p></blockquote><p></p>
[QUOTE="Archived_member15, post: 175828, member: 17438"] Hmm...that actually [I]is [/I]a most interesting perspective to look at it from, brother Ambarsaria ji. mundahug In her unitative experience with the Creator, Catherine of Genoa writes that: I think that this is about as close as is humanely possible to the kind of vision of reality which you speak of above. She lost all sense of "touch", "sight", "feeling", "speech" and knew neither "loss" or pain. She just [I]was, [/I]pure being. This is what Angelus Silesius described using not a rock like you but a "rose": Angelus Silesius compares the rose (die Rose in Gernan) with the human person (die Seele), suggesting that the latter should also leap beyond the search for "reasons", beyond the "why" of beings. The rose doesn't see itself, nor is it in any way affected by our seeing of it. This stands for non-objectifying thinking. The person who is able to live without a why has no need to justify his existence; he simply appreciates his being alive. To live "without a why" is to live and love as God lives and loves. When a person lives without a why and simply lives out of the ground of his being and acts out of God's will, such a person is able to find God in all things and situations. Eckhart said the same thing earlier on: On the other hand.... God is as close to a rock as he is us to us. We do not have "more of" God, than a rock does, he is equally in both it and we. However we are aware of God's presence in us - or at least are capable of being aware of the Creator's closeness to us - whereas a rock isn't because it is inanimate and without any conciousness. Thus Eckhart says: So I think that we have a few lessons to learn from rocks and roses, in that these un-concious objects simply exist, just "are", although we are more 'blessed' in that we have the ability to be aware of God's presence whereas they do not. In essence though, we should try to be at least a little like the [B]rose[/B] which Angelus Silesius spoke of, "without [a] why", just "being". That is truly a clear vision of creation. [/QUOTE]
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