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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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Reincarnation / Transmigration: Revisited & Re-explored
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<blockquote data-quote="Original" data-source="post: 201268" data-attributes="member: 14400"><p><span style="color: rgb(0, 128, 255)"></span></p><p><span style="color: rgb(0, 128, 255)"><span style="color: #000000">the trouble with this is, sometimes the simple literal interpretations were never meant to be taken either simply or as literally, in my own view.</span></span></p><p><span style="color: rgb(0, 128, 255)"></span></p><p><span style="color: rgb(0, 128, 255)">Given sizeable population was illiterate [13th Century], Nanak and all the Banikars spoke to the masses in their own local dialect - use of complex and sophisticated techincal jargon would've defeated the objective with which they set out to achieve. According to the literal rule [Law] it is the task of the reader to give the words to be construed their literal meaning regardless of whether the result is sensible or not. If we depart from the plain and obvious meaning on account of such views [yours], we in truth do not construe the "actual" wording but alter it. Take for example, the mool mantra, in particular the wording, "ajunee". Straight away the mind signals the brain to compartmentalise this ajunee and work out meaning. In its simplist form a "june" is a physical presence of a species within the confines of this beautiful universe and by putting a prefix [a], Nanak negated it to effect its actual and simple meaning, which otherwise is the cycle of birth, death and rebirth. By default, evidence is there - believing is another thing.</span></p><p><span style="color: rgb(0, 128, 255)"></span></p><p><span style="color: rgb(0, 128, 255)"><span style="color: #000000"> I am not so sure, my understanding is that Brahminical practices go hand in hand with Hindu ideology. I do not believe he grabbed something and refined it, nor do I believe that Sikhism is a halfway house between Islam and Hinduism, in my opinion, he fashioned something brand new and from scratch. Any references to Vedic or Muslim philosophy were meant to be references not suggestions nor was he condoning them, in fact, I find most references are made quite tongue in cheek.</span></span></p><p><span style="color: rgb(0, 128, 255)"></span></p><p><span style="color: rgb(0, 128, 255)">What feels right to believe is powerfully shaped by the culture we grow up in. From a Sociologist's perspective, looking at Nanak's culture <span style="color: #ff8000">[Hindu ideas, literature, Art, Science and a shade of Islamite],</span> biological make [<span style="color: #ff8000">Hindu parents, kin, family, friends, etc]</span> and cognitive disposition <span style="color: #ffa64d">[mindset - disillusioned with religious belief of his time, i.e Hindu/Muslem conflict and bigotry]</span> one is drawn to conclude how many of Nanak's fundamentals came to shape him from his childhood. The process begins from the moment we are born, based initially on our sense perception. For example, objects fall downwards <span style="color: #ff8000">[gravity]</span> and gradually our sense perceptions expand as we grow to more abstract ideas and propostions. In Nanak's case, not surprisingly, from the belief sysytem he encountered. As social beings, beliefs are learned from the people we are more closest to - this'd be Nanak's parents. And, if I'm to accept your assertion that Nanak started from scratch based on direct experience, then that would defy the law of cause and effect, which is intrinsic to human nature. What we come to believe is shaped to a large extent by our culture, genetics, and psychology. And, as we grow to adulthood, we tend to have a relatively coherent and resilient set of beliefs that stay with us forever.</span></p><p><span style="color: rgb(0, 128, 255)"></span></p><p><span style="color: rgb(0, 128, 255)"><span style="color: #000000"> and should stay very much Hindu</span></span></p><p><span style="color: rgb(0, 128, 255)"></span></p><p><span style="color: rgb(0, 128, 255)">No comment</span></p><p><span style="color: rgb(0, 128, 255)"></span></p><p><span style="color: rgb(0, 128, 255)"><span style="color: #000000"> This does not follow that reincarnation is therefore part of Sikhism.</span></span></p><p><span style="color: rgb(0, 128, 255)"></span></p><p><span style="color: rgb(0, 128, 255)">In my humble opinion, you may gain valuable knowledge if you were to study some not all of Sikh History. This will put you on a good stead to understand some of the basics, so that, process of elimnation becomes simpler and absolute. Hazur Sahib and much more has a reincarnation ring to it, which cannot be dismissed without intellectual investgation for the want of respect and reverence - again in my humble opinion.</span></p><p><span style="color: rgb(0, 128, 255)"></span></p><p><span style="color: rgb(0, 128, 255)"><span style="color: #000000"> I have never thought of Sikhism as a leap of faith, I feel it is more pragmatic than that.</span></span></p><p><span style="color: rgb(0, 128, 255)"></span></p><p><span style="color: rgb(0, 128, 255)">I was generalising "belief"</span></p><p><span style="color: rgb(0, 128, 255)"></span></p><p><span style="color: rgb(0, 128, 255)"><span style="color: #000000"> Not all of us believe in Hemkunt Sahib, some of us see it as nothing more than a location that is responsible for much misery in people trying to reach it. I do not accept that Guru Gobindji had a past life, nor Banda Bahadur. It is not even out of subjectivity nor rationality, but out of what I feel the SGGS has taught me.</span></span></p><p><span style="color: rgb(0, 128, 255)"></span></p><p><span style="color: rgb(0, 128, 255)">Sikh institutions and the millions that turn out to pay their respects have a sense of belonging. Of course, you are entitled to your view and belief.</span></p><p><span style="color: rgb(0, 128, 255)"></span></p><p><span style="color: rgb(0, 128, 255)"><span style="color: #000000"> pragmatism?</span></span></p><p><span style="color: rgb(0, 128, 255)"></span></p><p><span style="color: rgb(0, 128, 255)">Reserved</span></p><p><span style="color: rgb(0, 128, 255)"></span></p><p><span style="color: rgb(0, 128, 255)">Enjoyed conversing with you brother H, but must put this reincarnation n thing to bed coz there's life out there.</span></p><p><span style="color: rgb(0, 128, 255)"></span></p><p><span style="color: rgb(0, 128, 255)">Goodnight and Godbless</span></p></blockquote><p></p>
[QUOTE="Original, post: 201268, member: 14400"] [COLOR=rgb(0, 128, 255)] [COLOR=#000000]the trouble with this is, sometimes the simple literal interpretations were never meant to be taken either simply or as literally, in my own view.[/COLOR] Given sizeable population was illiterate [13th Century], Nanak and all the Banikars spoke to the masses in their own local dialect - use of complex and sophisticated techincal jargon would've defeated the objective with which they set out to achieve. According to the literal rule [Law] it is the task of the reader to give the words to be construed their literal meaning regardless of whether the result is sensible or not. If we depart from the plain and obvious meaning on account of such views [yours], we in truth do not construe the "actual" wording but alter it. Take for example, the mool mantra, in particular the wording, "ajunee". Straight away the mind signals the brain to compartmentalise this ajunee and work out meaning. In its simplist form a "june" is a physical presence of a species within the confines of this beautiful universe and by putting a prefix [a], Nanak negated it to effect its actual and simple meaning, which otherwise is the cycle of birth, death and rebirth. By default, evidence is there - believing is another thing. [COLOR=#000000] I am not so sure, my understanding is that Brahminical practices go hand in hand with Hindu ideology. I do not believe he grabbed something and refined it, nor do I believe that Sikhism is a halfway house between Islam and Hinduism, in my opinion, he fashioned something brand new and from scratch. Any references to Vedic or Muslim philosophy were meant to be references not suggestions nor was he condoning them, in fact, I find most references are made quite tongue in cheek.[/COLOR] What feels right to believe is powerfully shaped by the culture we grow up in. From a Sociologist's perspective, looking at Nanak's culture [COLOR=#ff8000][Hindu ideas, literature, Art, Science and a shade of Islamite],[/COLOR] biological make [[COLOR=#ff8000]Hindu parents, kin, family, friends, etc][/COLOR] and cognitive disposition [COLOR=#ffa64d][mindset - disillusioned with religious belief of his time, i.e Hindu/Muslem conflict and bigotry][/COLOR] one is drawn to conclude how many of Nanak's fundamentals came to shape him from his childhood. The process begins from the moment we are born, based initially on our sense perception. For example, objects fall downwards [COLOR=#ff8000][gravity][/COLOR] and gradually our sense perceptions expand as we grow to more abstract ideas and propostions. In Nanak's case, not surprisingly, from the belief sysytem he encountered. As social beings, beliefs are learned from the people we are more closest to - this'd be Nanak's parents. And, if I'm to accept your assertion that Nanak started from scratch based on direct experience, then that would defy the law of cause and effect, which is intrinsic to human nature. What we come to believe is shaped to a large extent by our culture, genetics, and psychology. And, as we grow to adulthood, we tend to have a relatively coherent and resilient set of beliefs that stay with us forever. [COLOR=#000000] and should stay very much Hindu[/COLOR] No comment [COLOR=#000000] This does not follow that reincarnation is therefore part of Sikhism.[/COLOR] In my humble opinion, you may gain valuable knowledge if you were to study some not all of Sikh History. This will put you on a good stead to understand some of the basics, so that, process of elimnation becomes simpler and absolute. Hazur Sahib and much more has a reincarnation ring to it, which cannot be dismissed without intellectual investgation for the want of respect and reverence - again in my humble opinion. [COLOR=#000000] I have never thought of Sikhism as a leap of faith, I feel it is more pragmatic than that.[/COLOR] I was generalising "belief" [COLOR=#000000] Not all of us believe in Hemkunt Sahib, some of us see it as nothing more than a location that is responsible for much misery in people trying to reach it. I do not accept that Guru Gobindji had a past life, nor Banda Bahadur. It is not even out of subjectivity nor rationality, but out of what I feel the SGGS has taught me.[/COLOR] Sikh institutions and the millions that turn out to pay their respects have a sense of belonging. Of course, you are entitled to your view and belief. [COLOR=#000000] pragmatism?[/COLOR] Reserved Enjoyed conversing with you brother H, but must put this reincarnation n thing to bed coz there's life out there. Goodnight and Godbless[/COLOR] [/QUOTE]
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