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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
Science And Sikhi - Two Sides Of A Coin
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<blockquote data-quote="IJSingh" data-source="post: 213856" data-attributes="member: 403"><p>Two paths define and instruct my life. Science and Sikhi have a hold on what I am, whatever it is. </p><p></p><p>Of the two, which is the original me and which the alter-ego (doppelganger)? Any distinction between them is meaningless. Like productive oxen, they are best yoked together. Both realities are intimately engaged in the formation of my sense of self.</p><p></p><p>I fell into science in my teens, and never ventured out except for brief overlapping forays into the seductive art of writing. I was raised a Sikh but Sikhi never really possessed me until I entered graduate school in the United States almost a lifetime ago. My stumbling into Sikhi was enabled and empowered by my environs that had few, if any, Sikhs then. My non-Sikh neighbors and friends regularly invited me to their churches and synagogues, communities, and worship services; some, surely, were counting on a conversion. Instead, I leaned further into Sikhi to understand better the path from which I was being cajoled away. I have written elsewhere about those times.</p><p></p><p>I have argued earlier that science and religion (notably Sikhi) are not in conflict and are entirely compatible with each other. But today I dwell on some dissimilarities that come together to create a rich, variegated mix.</p><p></p><p>The lab-based bench sciences, mostly verifiable, often replicable, present a very special reality. Despite unending and formidable progress in newly discovered secrets, science holds promise of many more mysteries to explore and unravel. Religious systems, on the other hand, despite much devoted application, start and end with the unchallenged dictum of limitless unquestioned faith.</p><p></p><p><em>Which, then, is the harder of the two to connect with?</em></p><p></p><p>Modern social scientists tell us that religions are the glue that binds a people. This is how communities emerge. This is how they survive and thrive. Clearly the human, alone or in a family unit, is neither fast nor strong enough to escape becoming part of the food chain of our many foes. It is the common practices and traditions -- the caring and sharing -- that makes our survival possible, including human mastery over our environment. <em>Hence the religions.</em></p><p></p><p>Religions speak of an Infinite Creator. This tells us that there is a reality open to experience but one that still retains its mystery, and always will. This reality transcends both our senses and our intellect. Being infinite, it remains significantly unknowable and nothing will change that defining limitation on our finite ability, capacity, desire, and language.</p><p></p><p>Science, on the other hand, deals <em>only</em> with our finite reality. Despite many newly discovered inventions and ideas every day, new mysteries remain beyond our imagination and understanding at any given time. Yet, what we know today does not become unknown tomorrow. What we have unmasked by our experimentation today remains ours – we own it forever, until we change it – like the idea of a flat earth.</p><p></p><p>Ergo, I would say that spiritual discipline is, at one level, more complex. This path is not adorned with academic credentials, honors bestowed, papers published – medals or lucre. It sates my hunger but not in ways that I can effectively see, count, track, or describe. </p><p></p><p><em>A life of both faith and science then transcends one in which one single path is true and another that is false. Ergo, it is not a matter of the self (me) being hamstrung by a doppelganger. The two together define my life – a more complete existence. Both remain necessary; either reason or faith alone remains incomplete </em></p><p></p><p>This takes me to the fundamental precept of <em>Meeri </em>and<em> Peeri</em> that defines a Sikh life, where Meeri represents the externally directed worldly reality while Peeri speaks of an inner life of the spirit – the mind. Doctrinally inseparable, both are essential to a meaningful, productive life, one path alone is an incomplete life. Be it a wholesome life or part of a vibrant community, we, the people, depend on a healthy marriage of the two. </p><p></p><p>Remember the age-old truism that weddings are easy, accomplished in minutes, no matter the religious label; making a marriage out of a wedding takes a lifetime. To neglect faith or reason unfailingly diminishes the totality of life, just as any one side of a coin.</p><p></p><p><em>Every coin has two sides dramatically different from each other, but only when welded together do they make a true coin with truly lasting value.</em></p></blockquote><p></p>
[QUOTE="IJSingh, post: 213856, member: 403"] Two paths define and instruct my life. Science and Sikhi have a hold on what I am, whatever it is. Of the two, which is the original me and which the alter-ego (doppelganger)? Any distinction between them is meaningless. Like productive oxen, they are best yoked together. Both realities are intimately engaged in the formation of my sense of self. I fell into science in my teens, and never ventured out except for brief overlapping forays into the seductive art of writing. I was raised a Sikh but Sikhi never really possessed me until I entered graduate school in the United States almost a lifetime ago. My stumbling into Sikhi was enabled and empowered by my environs that had few, if any, Sikhs then. My non-Sikh neighbors and friends regularly invited me to their churches and synagogues, communities, and worship services; some, surely, were counting on a conversion. Instead, I leaned further into Sikhi to understand better the path from which I was being cajoled away. I have written elsewhere about those times. I have argued earlier that science and religion (notably Sikhi) are not in conflict and are entirely compatible with each other. But today I dwell on some dissimilarities that come together to create a rich, variegated mix. The lab-based bench sciences, mostly verifiable, often replicable, present a very special reality. Despite unending and formidable progress in newly discovered secrets, science holds promise of many more mysteries to explore and unravel. Religious systems, on the other hand, despite much devoted application, start and end with the unchallenged dictum of limitless unquestioned faith. [I]Which, then, is the harder of the two to connect with?[/I] Modern social scientists tell us that religions are the glue that binds a people. This is how communities emerge. This is how they survive and thrive. Clearly the human, alone or in a family unit, is neither fast nor strong enough to escape becoming part of the food chain of our many foes. It is the common practices and traditions -- the caring and sharing -- that makes our survival possible, including human mastery over our environment. [I]Hence the religions.[/I] Religions speak of an Infinite Creator. This tells us that there is a reality open to experience but one that still retains its mystery, and always will. This reality transcends both our senses and our intellect. Being infinite, it remains significantly unknowable and nothing will change that defining limitation on our finite ability, capacity, desire, and language. Science, on the other hand, deals [I]only[/I] with our finite reality. Despite many newly discovered inventions and ideas every day, new mysteries remain beyond our imagination and understanding at any given time. Yet, what we know today does not become unknown tomorrow. What we have unmasked by our experimentation today remains ours – we own it forever, until we change it – like the idea of a flat earth. Ergo, I would say that spiritual discipline is, at one level, more complex. This path is not adorned with academic credentials, honors bestowed, papers published – medals or lucre. It sates my hunger but not in ways that I can effectively see, count, track, or describe. [I]A life of both faith and science then transcends one in which one single path is true and another that is false. Ergo, it is not a matter of the self (me) being hamstrung by a doppelganger. The two together define my life – a more complete existence. Both remain necessary; either reason or faith alone remains incomplete [/I] This takes me to the fundamental precept of [I]Meeri [/I]and[I] Peeri[/I] that defines a Sikh life, where Meeri represents the externally directed worldly reality while Peeri speaks of an inner life of the spirit – the mind. Doctrinally inseparable, both are essential to a meaningful, productive life, one path alone is an incomplete life. Be it a wholesome life or part of a vibrant community, we, the people, depend on a healthy marriage of the two. Remember the age-old truism that weddings are easy, accomplished in minutes, no matter the religious label; making a marriage out of a wedding takes a lifetime. To neglect faith or reason unfailingly diminishes the totality of life, just as any one side of a coin. [I]Every coin has two sides dramatically different from each other, but only when welded together do they make a true coin with truly lasting value.[/I] [/QUOTE]
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Science And Sikhi - Two Sides Of A Coin
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