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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="chazSingh" data-source="post: 201394" data-attributes="member: 17409"><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: #0059b3">or is the difference that sikhism doesn't just want you to have faith, it wants you to have faith and then to achieve whilst yet alive, in this moment...whereas the mainstream view in some religions is...have the faith and believe only...and be rewarded once you die.</span></p><p></p><p></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: #0059b3">to prove that god exists to someone else? or to yourself? i agree, Guru Ji says God is not something you can describe or calculate or prove...but because he exists within you...you yourself can experience Him, and then you can inspire other to do experience within themselves also...</span></p><p></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: #0059b3">miracles are only miracles for the minds of people that don;t believe in their reality...for others there is no miracle...it is the norm...it is just everyone else who is limiting themselves...blocking it out.</span></p><p></p><p>Does Sikhism have a mystical status? Should divine reality stay in the domain of the divine? </p><p><span style="color: #0059b3">Gurbani says that Gods Kirpa is showering upon us even right now...but our ignorance stops us from receiving it...So its already there for everyone...equally...</span></p><p></p><p></p><p></p><p>absolutely!</p><p></p><p></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: #0059b3">yup, which is why some are blessed to See the force of waheguru working in everyone and everything...others are blind to it....do the things as prescribed in Gurbani...and bit by bit what you see, or how you see the world changes...</span></p><p></p><p></p><p></p><p></p><p></p><p></p><p>I think that this takes a lot from the Vedas, pointing towards the 10th eye, et al. </p><p><span style="color: #0059b3">The human body is the same for everyone...people just named things differently....so many religions have the 7 chakras...or name it the 7 seals...or name it the seven seas (in Gurbani)...the 10th eye...the 10th gate...</span></p><p><span style="color: #0059b3"></span></p><p><span style="color: #0059b3">All that occurred is people realized their Body is the True Temple...the True Guru Dwara, the true church...it contains the door to the Guru...within you..How amazing is that? everything you need is already within you...</span></p><p><span style="color: #0059b3"></span></p><p><span style="color: #0059b3">And when you experience it, maybe you will come up with your own name for it...but its all the same thing...</span></p></blockquote><p></p>
[QUOTE="chazSingh, post: 201394, member: 17409"] 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=#0059b3]or is the difference that sikhism doesn't just want you to have faith, it wants you to have faith and then to achieve whilst yet alive, in this moment...whereas the mainstream view in some religions is...have the faith and believe only...and be rewarded once you die.[/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=#0059b3]to prove that god exists to someone else? or to yourself? i agree, Guru Ji says God is not something you can describe or calculate or prove...but because he exists within you...you yourself can experience Him, and then you can inspire other to do experience within themselves also...[/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=#0059b3]miracles are only miracles for the minds of people that don;t believe in their reality...for others there is no miracle...it is the norm...it is just everyone else who is limiting themselves...blocking it out.[/COLOR] Does Sikhism have a mystical status? Should divine reality stay in the domain of the divine? [COLOR=#0059b3]Gurbani says that Gods Kirpa is showering upon us even right now...but our ignorance stops us from receiving it...So its already there for everyone...equally...[/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=#0059b3]yup, which is why some are blessed to See the force of waheguru working in everyone and everything...others are blind to it....do the things as prescribed in Gurbani...and bit by bit what you see, or how you see the world changes...[/COLOR] I think that this takes a lot from the Vedas, pointing towards the 10th eye, et al. [COLOR=#0059b3]The human body is the same for everyone...people just named things differently....so many religions have the 7 chakras...or name it the 7 seals...or name it the seven seas (in Gurbani)...the 10th eye...the 10th gate... All that occurred is people realized their Body is the True Temple...the True Guru Dwara, the true church...it contains the door to the Guru...within you..How amazing is that? everything you need is already within you... And when you experience it, maybe you will come up with your own name for it...but its all the same thing...[/COLOR] [/QUOTE]
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