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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="luv4u" data-source="post: 54307" data-attributes="member: 4819"><p><span style="color: blue">Dear Aman ji,</span></p><p><span style="color: blue">I have noted your message for future compliance , Sorry that it caused you incoinvenience.</span> </p><p> </p><p><span style="color: darkorange"><strong>Understanding 'one' and 'many'</strong></span></p><p> </p><p><span style="color: blue">The above posts have been reproduced from a standard source of Wikipedia . This is assumed to be the stated position Of the Almighty. We all accept this. </span></p><p> </p><p> </p><p><span style="color: blue">1. It is the main theology Of Sikhism unless contrary to the above is proved.</span></p><p> </p><p><span style="color: blue">2. Bhai Gurdas writes, "By writing 1 (one) in the beginning, it has been shown that Ek Oankar, God, who subsumes all forms in Him is only One (and not two or three)" The number one also affirms identity and not void or <em>shunya</em>.</span></p><p> </p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="color: darkorange"><strong>Analysis Of Number ‘One’</strong></span></span></p><p> </p><p> </p><p><span style="color: blue">The definition of formlessness will be fine if one can always imagine something existing in space and constantly creating and assuming different shapes and forms all the times so that one cannot say with certainty as to what is the exact shape and form at one point of time howsoever, small that may be. Sikh religion can be believed to be Monistic i.e. the view in metaphysics that reality is a unified whole and that all existing things can be ascribed to or described by a single concept or system.[one may make further investigations by investigating terms like monotheism,Transdental, Immanence etc, that fits into while dealing with Godhead and attrubutes.]</span></p><p> </p><p><span style="color: darkorange"><strong>Number One and problem Of formlessness</strong></span></p><p> </p><p> </p><p><span style="color: blue">The number ‘One’ should, essentially, go against the philosophy of formlessness and the thinking patterns that we are attuned to. Even to say that He is ‘One’ in himself will lead it to imagine some form. Mind is free to visualize this. If there is ‘one’, It must have some association with some form. Human mind is capable of imagining something <em>concrete </em>that we call as ‘one’. The sheer fact that something is ‘one’ cannot make it otherwise, leads one to assume that ‘one’ has to has some form so that ‘one’ becomes meaningful. It has to be ‘one’ and cannot be nil [<em>Shunya</em>]. One is also not an abstract number. [Considered apart from concrete existence].</span></p><p> </p><p><span style="color: darkorange"><strong>Conceptualizing Formlessness</strong></span></p><p> </p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="color: blue"><span style="font-family: 'Verdana'">On the other hand there has to be something opposite to ‘one’ like i.e. ‘infinite’. If something is infinite it can still be contained in ‘one’ provided that the ‘one’ itself changes so quickly that ‘<em>rate of change</em>’ is too high that the exact shape and form cannot be glimpsed by human mind at any point of time when the ‘rate of change’ is being observed. The range of ‘<em>rate of change</em>’ of the entity varies from ‘one’ to ‘infinity’. It is the limitation put upon by us on our mind only that we can’t have an idea of infinity in the present context. Surely, we cannot define infinity in finite expressions but mathematics give some answers to reach approximations in terms Of numbers. ‘One’ can definitely contain in itself the ‘infinite’ in terms of approximation of assuming a thing or substance of which that ‘one’ is composed of to be changing all the times that our mind can detect. It shall stand the logical test. Human Body along with its organ and parts and minutest of cells and tissues, is the finest example that can best describe the concept that is self creating and constantly changing entity and that contains itself in itself all the times, We all know but we cannot express. Human body, thus, fall in the class of an entity that has form and yet is formless as it is also constantly changing with every moment. [However, human body is <em>not the cause of all the cause</em> and will not be categorized as something divinely, but it is the best possible example of defining something that is one and is composed of many and is constantly cha</span>nging.]</span></span></p><p> </p><p> </p><p><span style="color: darkorange"><strong>Analysis Of Human Body as an example Of Formlessness</strong></span></p><p> </p><p><span style="color: blue">It is for the human mind to make something fit into the definition to conceptualize a thing that is constantly changing at such a fast rate that one cannot imagine the exact shape of the thing at one point of time as the number of forms that exist at that point of time will not be or cannot be caught by the human intellect. Yes, anything superior to human mind and is so ‘Sukshm’ [fine] that human mind and intellect looks too much of a ‘Gross’ in terms of conceptualization. What human mind can analyze is ‘Gross’ and that which cannot be analyzed will be ‘fine’. ‘Fine’ is essentially considered as the cause of ‘Gross’. </span></p><p> </p><p><span style="color: blue">To reach the level of something that is so ‘fine’ one must take one’s intellect to the level of something that is so ‘fine’ or ‘finer’ than the thing that one is studying or analyzing ,in the present case we are trying to encapsulate the ‘one’ who has many forms at one point of time and it has also one form . It is obviously not very easy to define and state in human language but one can always conceptualize something ‘one’ that may seem to have some/many forms and yet may be changing so fast and may exist in many forms and yet may still be in ‘one.’ We can conceptualize. Such an ‘entity’ can be imagined by human mind. One can reach at the approximate form/forms/ of this entity. </span></p><p> </p><p><span style="color: blue">However, if this is susceptible to be even imagined by human mind it shall be against the SGGS ji. Hence I abandon the idea of further investigating into the matter.</span></p><p> </p><p> </p><p> </p><p><span style="color: blue">In fact, entire nature is the best example of being defined as one and yet containing no shape and yet so many shapes that it cannot be defined of any form as at any particular moment nothing is static and everything is changing.</span></p><p> </p><p> </p><p><span style="color: blue">The emphasis is that human mind is capable of reaching the level of imagination as to the ‘one’ who may be ‘one’ and yet may be ‘many’ and may be formless at any particular point of time <em>as</em> it might be undergoing a change all the times. It is like a constant flow of water in a river between two points of study. The entire mass of water is being constantly replaced by new mass of water. However, on the face of it, it appears that it is not so. There can be so many examples that one can think of. </span></p><p> </p><p><span style="color: blue"><em>This is the magic Of number one.</em></span></p><p> </p><p><span style="color: blue">I had problems of solving this i.e ‘one and yet so many’. It is the way I solved the things for myself and may be it helps. May be it is helpful to you as well. I do not know. I have never expressed myself in this manner. would like to be forgiven if something has irritated you.</span></p></blockquote><p></p>
[QUOTE="luv4u, post: 54307, member: 4819"] [COLOR=blue]Dear Aman ji,[/COLOR] [COLOR=blue]I have noted your message for future compliance , Sorry that it caused you incoinvenience.[/COLOR] [COLOR=darkorange][B]Understanding 'one' and 'many'[/B][/COLOR] [COLOR=blue]The above posts have been reproduced from a standard source of Wikipedia . This is assumed to be the stated position Of the Almighty. We all accept this. [/COLOR] [COLOR=blue]1. It is the main theology Of Sikhism unless contrary to the above is proved.[/COLOR] [COLOR=blue]2. Bhai Gurdas writes, "By writing 1 (one) in the beginning, it has been shown that Ek Oankar, God, who subsumes all forms in Him is only One (and not two or three)" The number one also affirms identity and not void or [I]shunya[/I].[/COLOR] [FONT=Times New Roman][COLOR=darkorange][B]Analysis Of Number ‘One’[/B][/COLOR][/FONT] [COLOR=blue]The definition of formlessness will be fine if one can always imagine something existing in space and constantly creating and assuming different shapes and forms all the times so that one cannot say with certainty as to what is the exact shape and form at one point of time howsoever, small that may be. Sikh religion can be believed to be Monistic i.e. the view in metaphysics that reality is a unified whole and that all existing things can be ascribed to or described by a single concept or system.[one may make further investigations by investigating terms like monotheism,Transdental, Immanence etc, that fits into while dealing with Godhead and attrubutes.][/COLOR] [COLOR=darkorange][B]Number One and problem Of formlessness[/B][/COLOR] [COLOR=blue]The number ‘One’ should, essentially, go against the philosophy of formlessness and the thinking patterns that we are attuned to. Even to say that He is ‘One’ in himself will lead it to imagine some form. Mind is free to visualize this. If there is ‘one’, It must have some association with some form. Human mind is capable of imagining something [I]concrete [/I]that we call as ‘one’. The sheer fact that something is ‘one’ cannot make it otherwise, leads one to assume that ‘one’ has to has some form so that ‘one’ becomes meaningful. It has to be ‘one’ and cannot be nil [[I]Shunya[/I]]. One is also not an abstract number. [Considered apart from concrete existence].[/COLOR] [COLOR=darkorange][B]Conceptualizing Formlessness[/B][/COLOR] [FONT=Times New Roman][COLOR=blue][FONT=Verdana]On the other hand there has to be something opposite to ‘one’ like i.e. ‘infinite’. If something is infinite it can still be contained in ‘one’ provided that the ‘one’ itself changes so quickly that ‘[I]rate of change[/I]’ is too high that the exact shape and form cannot be glimpsed by human mind at any point of time when the ‘rate of change’ is being observed. The range of ‘[I]rate of change[/I]’ of the entity varies from ‘one’ to ‘infinity’. It is the limitation put upon by us on our mind only that we can’t have an idea of infinity in the present context. Surely, we cannot define infinity in finite expressions but mathematics give some answers to reach approximations in terms Of numbers. ‘One’ can definitely contain in itself the ‘infinite’ in terms of approximation of assuming a thing or substance of which that ‘one’ is composed of to be changing all the times that our mind can detect. It shall stand the logical test. Human Body along with its organ and parts and minutest of cells and tissues, is the finest example that can best describe the concept that is self creating and constantly changing entity and that contains itself in itself all the times, We all know but we cannot express. Human body, thus, fall in the class of an entity that has form and yet is formless as it is also constantly changing with every moment. [However, human body is [I]not the cause of all the cause[/I] and will not be categorized as something divinely, but it is the best possible example of defining something that is one and is composed of many and is constantly cha[/FONT]nging.][/COLOR][/FONT] [COLOR=darkorange][B]Analysis Of Human Body as an example Of Formlessness[/B][/COLOR] [COLOR=blue]It is for the human mind to make something fit into the definition to conceptualize a thing that is constantly changing at such a fast rate that one cannot imagine the exact shape of the thing at one point of time as the number of forms that exist at that point of time will not be or cannot be caught by the human intellect. Yes, anything superior to human mind and is so ‘Sukshm’ [fine] that human mind and intellect looks too much of a ‘Gross’ in terms of conceptualization. What human mind can analyze is ‘Gross’ and that which cannot be analyzed will be ‘fine’. ‘Fine’ is essentially considered as the cause of ‘Gross’. [/COLOR] [COLOR=blue]To reach the level of something that is so ‘fine’ one must take one’s intellect to the level of something that is so ‘fine’ or ‘finer’ than the thing that one is studying or analyzing ,in the present case we are trying to encapsulate the ‘one’ who has many forms at one point of time and it has also one form . It is obviously not very easy to define and state in human language but one can always conceptualize something ‘one’ that may seem to have some/many forms and yet may be changing so fast and may exist in many forms and yet may still be in ‘one.’ We can conceptualize. Such an ‘entity’ can be imagined by human mind. One can reach at the approximate form/forms/ of this entity. [/COLOR] [COLOR=blue]However, if this is susceptible to be even imagined by human mind it shall be against the SGGS ji. Hence I abandon the idea of further investigating into the matter.[/COLOR] [COLOR=blue]In fact, entire nature is the best example of being defined as one and yet containing no shape and yet so many shapes that it cannot be defined of any form as at any particular moment nothing is static and everything is changing.[/COLOR] [COLOR=blue]The emphasis is that human mind is capable of reaching the level of imagination as to the ‘one’ who may be ‘one’ and yet may be ‘many’ and may be formless at any particular point of time [I]as[/I] it might be undergoing a change all the times. It is like a constant flow of water in a river between two points of study. The entire mass of water is being constantly replaced by new mass of water. However, on the face of it, it appears that it is not so. There can be so many examples that one can think of. [/COLOR] [COLOR=blue][I]This is the magic Of number one.[/I][/COLOR] [COLOR=blue]I had problems of solving this i.e ‘one and yet so many’. It is the way I solved the things for myself and may be it helps. May be it is helpful to you as well. I do not know. I have never expressed myself in this manner. would like to be forgiven if something has irritated you.[/COLOR] [/QUOTE]
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