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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="Original" data-source="post: 201390" data-attributes="member: 14400"><p>Brother H - I'll attempt to answer in blue:</p><p></p><p>Personally I would disagree, most religions are based on faith, I would actually turn that on its head and say Sikhism is one of the few religions not based on faith.</p><p></p><p><span style="color: #0080ff">This article was written more to explain about the "truth" which cannot be proved but exists, nevertheless. From a scientific perspective it falls outside of the realms of reason and sensation. Nanak’s experience cannot be explained using scientific tools, but can be understood and realised through “faith”. It is faith that constitutes belief and it is belief that gets pigeonholed as religion. By convention we tend to use these words interchangeably. Generally, they are no more than academic distinctions, but in particular, these differences are quite enlightening.</span></p><p></p><p>Is it possible that Nanak's God was never meant to be proven? In that case the question would never have arose that such an issue would need to be proven, thus, in my view, the lack of miracles in Sikhism. we have nothing to prove.</p><p></p><p><span style="color: #0080ff">On the whole, all religions profess to have accessed the ultimate “truth” [beyond time n space]. Similarly, Nanak’s Satnam is for the contemplative mind and not the ordinary. Those who search, Nanak’s Sikhism is the way – literally speaking.</span></p><p></p><p>Again, turning this on its head, the lack of miracles, to me anyway, points towards a philosophy, because once again, there is nothing to prove.</p><p></p><p><span style="color: #0080ff">Indeed, it qualifies on all fours as a philosophy [practical way of life], but again, from a proof perspective [divine entity] it falls within the disciplines of “art” and not “science”.</span></p><p></p><p>Absolutely agree, pragmatism versus mysticism.</p><p></p><p>Does Sikhism have a mystical status? Should divine reality stay in the domain of the divine?</p><p></p><p><span style="color: #0080ff">Yes! Nanak’s experience transcends human capacities and is classed as “mystical”. Divine is an idea – you either believe or you don’t </span></p><p></p><p>absolutely!</p><p></p><p>Now here is where I feel Vedic intrusion has corrupted the very foundations of Sikhism, Maya is a very Vedic word, unlike orifice or crevice, which are not very Vedic words, or bamboozle, which is quite a good word, but getting back to Maya, the concept that all is illusion around us, and that the reality is very different. I find Sikh thinking to be more focused on the individual than the surroundings, the concept of Maya in Sikhism points towards the false layers of personality which force us to act or think in a certain way that is not actually us at all. Sikhism points towards removing the layers of false personality to reveal the true personality, which then interprets our surroundings in a true way. Examples of such would be heightened perception, lateral thinking, wisdom, discretion and tact. Should the word Maya instead make the distinction between physical personality and divine personality?</p><p></p><p><span style="color: #0080ff">It is not an intrusion, but a fact. Take the binary language for instance, the motherboard of Information Technology [IT], the figure 0 [zero] is a Vedic primary number brought about to advance civilisations. Just because of one's personal inclinations toward certain factual information is to the contrary, it doesn't invalidates the fact. Similarly, language used and the ideology modified by the authors of SGGSJ is of Vedic origin. </span></p><p><span style="color: #0080ff"></span></p><p><span style="color: #0080ff">This true personality is what Nanak calls spiritual.</span></p><p><span style="color: #0080ff"></span></p><p><span style="color: #0080ff">The distinction is important because when you reflect on similarities and differences, you gain a deeper understanding of the ideas you are comparing, their relationship to each other, and what is most important about them. Maya and Madho [illusion and divine, respectively} are the binary language for the communication of Sikh thought. It's like taking out the Zero from the binary language and then builing computers ? Unimaginable or perhaps impossible, as we speak.</span></p><p><span style="color: #0080ff">agreed!</span></p><p></p><p>our arguments share similar foundations, I find this most agreeable,</p><p></p><p>and this, our arguments and thinking are very similar..</p><p></p><p>I think the more you know, the more you see. However, I do not feel this is divine wisdom, more growing and learning about oneself, the world, consonance, feeling ones own energy, feeling the energy within others, the energy that is Akal Purakh, Ik Ong Kar......, our arguments are actually the reverse of the others, you feel that first comes divine interaction, then wisdom, I feel it is wisdom first, then divine connection.</p><p></p><p><span style="color: #0080ff">I don’t say anything really, what I write is the truth. That is to say, Nanak’s truth [sach] has always been here and always will be. Of course, to get to that stage of realisation and mellow it within – takes phases.</span></p><p></p><p>I find this too inward for a religion that was born out of a rejection of bells and whistles, and a desire to be pragmatic and questioning. That is not to say it is not true, I am just voicing my own opinion. One the one hand I fully understand it, but on the other hand, I feel it takes away from the grounded, innocence of Sikhism that I feel Guru Nanak tried to teach.</p><p></p><p><span style="color: #0080ff">The beautiful thing about you is the truth within you, hovering – like a bumble bee around the flower for the honey, but little does the bee know its pollinating as well extracting. Your Sikhism will give you what is truly yours – provided the faith with which you accept is unconditional. Let go of these discriminations of “means” but rather focus on the “ends”, you will be in the innocence lap of Sikhism.</span></p><p></p><p>I think that this takes a lot from the Vedas, pointing towards the 10th eye, et al.</p><p></p><p><span style="color: #0080ff">You’re quite right. Now read page 124 of SGGSJ and see what Guru Amardas Ji is directing us towards – 10th gate.</span></p><p></p><p>again we are are at 180 degrees here, I would say that</p><p></p><p>Questions of meaning and purpose of life are dealt conspicuously in the ordinary dynamics of life rather than the contemplative setting......</p><p></p><p><span style="color: #0080ff">Here I’m talking of the substance Sikhi and not the formal.</span></p><p></p><p>this screams at me to find my true personality.</p><p></p><p><span style="color: #0080ff">Akal Purakh has chosen your seva via SPN – the true Harry is proponent of the word of God albeit his own version [old wine in a new bottle].</span></p><p></p><p>Originalji, a beautiful and extremely well written post, and one that should be debated and discussed in my view, as it is the debate and discussion that makes writing it worthwhile, in my opinion. I thought it was a wonderful piece of writing, I hope you do not mind me playing devils advocate in an effort to get some good dialogue going.</p><p>harry haller said: <a href="http://www.sikhphilosophy.net/goto/post?id=201385#post-201385" target="_blank">↑</a></p><p>Personally I would disagree, most religions are based on faith, I would actually turn that on its head and say Sikhism is one of the few religions not based on faith.</p><p></p><p><span style="color: #0080ff">It’s a pleasure to be talking to a community of a beautiful mix. You help draw out what would otherwise remain shrouded in history.</span></p><p></p><p></p><p><span style="color: #0080ff">Always a pleasure to present facts from the house of Nanak into which I was born – Sikh.</span></p></blockquote><p></p>
[QUOTE="Original, post: 201390, member: 14400"] Brother H - I'll attempt to answer in blue: Personally I would disagree, most religions are based on faith, I would actually turn that on its head and say Sikhism is one of the few religions not based on faith. [COLOR=#0080ff]This article was written more to explain about the "truth" which cannot be proved but exists, nevertheless. From a scientific perspective it falls outside of the realms of reason and sensation. Nanak’s experience cannot be explained using scientific tools, but can be understood and realised through “faith”. It is faith that constitutes belief and it is belief that gets pigeonholed as religion. By convention we tend to use these words interchangeably. Generally, they are no more than academic distinctions, but in particular, these differences are quite enlightening.[/COLOR] Is it possible that Nanak's God was never meant to be proven? In that case the question would never have arose that such an issue would need to be proven, thus, in my view, the lack of miracles in Sikhism. we have nothing to prove. [COLOR=#0080ff]On the whole, all religions profess to have accessed the ultimate “truth” [beyond time n space]. Similarly, Nanak’s Satnam is for the contemplative mind and not the ordinary. Those who search, Nanak’s Sikhism is the way – literally speaking.[/COLOR] Again, turning this on its head, the lack of miracles, to me anyway, points towards a philosophy, because once again, there is nothing to prove. [COLOR=#0080ff]Indeed, it qualifies on all fours as a philosophy [practical way of life], but again, from a proof perspective [divine entity] it falls within the disciplines of “art” and not “science”.[/COLOR] Absolutely agree, pragmatism versus mysticism. Does Sikhism have a mystical status? Should divine reality stay in the domain of the divine? [COLOR=#0080ff]Yes! Nanak’s experience transcends human capacities and is classed as “mystical”. Divine is an idea – you either believe or you don’t [/COLOR] absolutely! Now here is where I feel Vedic intrusion has corrupted the very foundations of Sikhism, Maya is a very Vedic word, unlike orifice or crevice, which are not very Vedic words, or bamboozle, which is quite a good word, but getting back to Maya, the concept that all is illusion around us, and that the reality is very different. I find Sikh thinking to be more focused on the individual than the surroundings, the concept of Maya in Sikhism points towards the false layers of personality which force us to act or think in a certain way that is not actually us at all. Sikhism points towards removing the layers of false personality to reveal the true personality, which then interprets our surroundings in a true way. Examples of such would be heightened perception, lateral thinking, wisdom, discretion and tact. Should the word Maya instead make the distinction between physical personality and divine personality? [COLOR=#0080ff]It is not an intrusion, but a fact. Take the binary language for instance, the motherboard of Information Technology [IT], the figure 0 [zero] is a Vedic primary number brought about to advance civilisations. Just because of one's personal inclinations toward certain factual information is to the contrary, it doesn't invalidates the fact. Similarly, language used and the ideology modified by the authors of SGGSJ is of Vedic origin. This true personality is what Nanak calls spiritual. The distinction is important because when you reflect on similarities and differences, you gain a deeper understanding of the ideas you are comparing, their relationship to each other, and what is most important about them. Maya and Madho [illusion and divine, respectively} are the binary language for the communication of Sikh thought. It's like taking out the Zero from the binary language and then builing computers ? Unimaginable or perhaps impossible, as we speak. agreed![/COLOR] our arguments share similar foundations, I find this most agreeable, and this, our arguments and thinking are very similar.. I think the more you know, the more you see. However, I do not feel this is divine wisdom, more growing and learning about oneself, the world, consonance, feeling ones own energy, feeling the energy within others, the energy that is Akal Purakh, Ik Ong Kar......, our arguments are actually the reverse of the others, you feel that first comes divine interaction, then wisdom, I feel it is wisdom first, then divine connection. [COLOR=#0080ff]I don’t say anything really, what I write is the truth. That is to say, Nanak’s truth [sach] has always been here and always will be. Of course, to get to that stage of realisation and mellow it within – takes phases.[/COLOR] I find this too inward for a religion that was born out of a rejection of bells and whistles, and a desire to be pragmatic and questioning. That is not to say it is not true, I am just voicing my own opinion. One the one hand I fully understand it, but on the other hand, I feel it takes away from the grounded, innocence of Sikhism that I feel Guru Nanak tried to teach. [COLOR=#0080ff]The beautiful thing about you is the truth within you, hovering – like a bumble bee around the flower for the honey, but little does the bee know its pollinating as well extracting. Your Sikhism will give you what is truly yours – provided the faith with which you accept is unconditional. Let go of these discriminations of “means” but rather focus on the “ends”, you will be in the innocence lap of Sikhism.[/COLOR] I think that this takes a lot from the Vedas, pointing towards the 10th eye, et al. [COLOR=#0080ff]You’re quite right. Now read page 124 of SGGSJ and see what Guru Amardas Ji is directing us towards – 10th gate.[/COLOR] again we are are at 180 degrees here, I would say that Questions of meaning and purpose of life are dealt conspicuously in the ordinary dynamics of life rather than the contemplative setting...... [COLOR=#0080ff]Here I’m talking of the substance Sikhi and not the formal.[/COLOR] this screams at me to find my true personality. [COLOR=#0080ff]Akal Purakh has chosen your seva via SPN – the true Harry is proponent of the word of God albeit his own version [old wine in a new bottle].[/COLOR] Originalji, a beautiful and extremely well written post, and one that should be debated and discussed in my view, as it is the debate and discussion that makes writing it worthwhile, in my opinion. I thought it was a wonderful piece of writing, I hope you do not mind me playing devils advocate in an effort to get some good dialogue going. harry haller said: [URL='http://www.sikhphilosophy.net/goto/post?id=201385#post-201385']↑[/URL] Personally I would disagree, most religions are based on faith, I would actually turn that on its head and say Sikhism is one of the few religions not based on faith. [COLOR=#0080ff]It’s a pleasure to be talking to a community of a beautiful mix. You help draw out what would otherwise remain shrouded in history.[/COLOR] [COLOR=#0080ff]Always a pleasure to present facts from the house of Nanak into which I was born – Sikh.[/COLOR] [/QUOTE]
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