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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="skeptik" data-source="post: 46573" data-attributes="member: 3353"><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"> I never said anything about a creator. But immediately I can tell you a few things about this you might not have considered. Whether or not there is a creator - it might mean nothing to your life directly because the creator does not need intervene in the lives of individuals. The creator might intervene at *certain* times in human history - but he need not intervene in all times, and for all humans. Indeed if you follow the Sikh picture on this, the human is only too insignificant, and Waheguru is the only significant thing. </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"></span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">I too like the picture painted by the Sikh Guru, but you have to realise that its just a picture - and always its a picture that speaks of the uncomprehensibility of Waheguru, once you grasp that Waheguru is all powerful and incomprehensible, well what more can you say about him but that he is beyond anyones understanding? What i mean to say is, if you've understood this much, then you've understood all of it and there is no need to waste any more time on it. That is the position i've found myself in, anyway. </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"></span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The only love that lasts is the one that ends in tragedy, and is thus immortalised by legend. For example martyrs, lovers who are seperated by death itself, and so on. For any other love, it will reach its much detested ordinary climax, and then that is the worst possible end for a romantic person to suffer. Living romantically will inevitably end this way, and lead to broken hearts, cynicism, suffering, and so on. This is not the natural state of a sikh - who is expected to be a householder in chardikalaa - an optimist through and true. </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"></span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Spirituality is vague, but you dont know that because you havent ventured out and explored it through the eyes of others. It means different things, and often wildly different things, to different people, and therefore isnt a real thing, but only something one imagines and seeks out - in mystical fashion. Mysticism is a counter-human activity - it denies rational explanations in favor of supernatural ones, even when rational ones are available. If mysticism is taken seriously, then you will have a community of superstitious men and this is at odds with Sikh culture, which abhors superstition. </span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"></span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Honesty to me is important, for if you cannot see angels and unicorns, then one shouldnt pretend that he does. One shouldnt try to be a superhero, if he is only of modest ability. One shouldnt try to be Khalsa, is what iam saying, if one doesnt have the ability and the will. But there is no dishonour in this, there is no disapointment of the Guru, nothing like that, for one should only reach his own potential, and be content with this, even if it pales in comparison to the ideal sikh. One can be a good Sikh without being a perfect sikh, and this is a great thing, not something to be ashamed of.</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"></span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"></span></span></p></blockquote><p></p>
[QUOTE="skeptik, post: 46573, member: 3353"] [FONT=Times New Roman][SIZE=3] I never said anything about a creator. But immediately I can tell you a few things about this you might not have considered. Whether or not there is a creator - it might mean nothing to your life directly because the creator does not need intervene in the lives of individuals. The creator might intervene at *certain* times in human history - but he need not intervene in all times, and for all humans. Indeed if you follow the Sikh picture on this, the human is only too insignificant, and Waheguru is the only significant thing. I too like the picture painted by the Sikh Guru, but you have to realise that its just a picture - and always its a picture that speaks of the uncomprehensibility of Waheguru, once you grasp that Waheguru is all powerful and incomprehensible, well what more can you say about him but that he is beyond anyones understanding? What i mean to say is, if you've understood this much, then you've understood all of it and there is no need to waste any more time on it. That is the position i've found myself in, anyway. The only love that lasts is the one that ends in tragedy, and is thus immortalised by legend. For example martyrs, lovers who are seperated by death itself, and so on. For any other love, it will reach its much detested ordinary climax, and then that is the worst possible end for a romantic person to suffer. Living romantically will inevitably end this way, and lead to broken hearts, cynicism, suffering, and so on. This is not the natural state of a sikh - who is expected to be a householder in chardikalaa - an optimist through and true. Spirituality is vague, but you dont know that because you havent ventured out and explored it through the eyes of others. It means different things, and often wildly different things, to different people, and therefore isnt a real thing, but only something one imagines and seeks out - in mystical fashion. Mysticism is a counter-human activity - it denies rational explanations in favor of supernatural ones, even when rational ones are available. If mysticism is taken seriously, then you will have a community of superstitious men and this is at odds with Sikh culture, which abhors superstition. Honesty to me is important, for if you cannot see angels and unicorns, then one shouldnt pretend that he does. One shouldnt try to be a superhero, if he is only of modest ability. One shouldnt try to be Khalsa, is what iam saying, if one doesnt have the ability and the will. But there is no dishonour in this, there is no disapointment of the Guru, nothing like that, for one should only reach his own potential, and be content with this, even if it pales in comparison to the ideal sikh. One can be a good Sikh without being a perfect sikh, and this is a great thing, not something to be ashamed of. [/SIZE][/FONT] [/QUOTE]
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