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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
What Are Dharam Khand, Gyan Khand, Saram Khand, Karam Khand As Per Gurmat?
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<blockquote data-quote="Original" data-source="post: 209259" data-attributes="member: 14400"><p>Sikhilove G</p><p></p><p>Good philosophy often begins by calling into question the<strong> meanings of</strong> some of the <strong>key terms</strong> we use to express a point of view on a subject. It's not always the case that <strong>fact</strong> and not <strong>argument, </strong>rules intelligent thinking, quite often, it's the other way around. The aim of academic writing is to develop a point of view on or interpretation of a material and offer evidence in support. With that in mind, I go on to say as follows:</p><p></p><p>..you could've said, 'souls are residents of sachkhand who practice truth 24/7' since "sachkhand" is a realm, an area, dimension, dwelling, territory, plane, etc. And, the soul in this case is the subject acting on the object [sachkhand], meaning, belonging to or living there.</p><p></p><p>Why is it necessary to have meanings of terms ?</p><p></p><p>Well, in a rough and ready mode, if we are to understand each other [discussion under thread], then we have to mean the same by the words we use. We can't use words to mean whatever we choose them to mean. For example, mamma in Italian means <strong>mother</strong>, Punjabi <strong>uncle</strong> and British-Punjabi <strong>police</strong> [slang]. And, hence the reason for consistency and precision. That said, quite often in philosophy, a definition is only a starting-point- something to trigger think-mode. But more importantly, if I may add, is the need to get our vocab right if we're to understand and interpret Gurbani. The writers of Gurbani uses special vocab to mean and express specific conceptual points of view, such as "sachkhand". That is to say, it being a syllable of two words [1] sach = truth and [2] khand = realm, denoting specifically a metaphysical location beyond time and space of which Baba Nanak speaks in pauri 34-37 of japjisahib. Cash-value of which can only be had if one was to both read and interpret within theoretical standpoint to make sense.</p><p></p><p>But equally must I confess, an adept like yourself can do without such formalities and enjoy the true happiness of the soul in accord with perfect virtue being a staunch believer. So please take my comments to reflect literal sense and not corrective measures.</p><p></p><p>Take care and thank you !</p></blockquote><p></p>
[QUOTE="Original, post: 209259, member: 14400"] Sikhilove G Good philosophy often begins by calling into question the[B] meanings of[/B] some of the [B]key terms[/B] we use to express a point of view on a subject. It's not always the case that [B]fact[/B] and not [B]argument, [/B]rules intelligent thinking, quite often, it's the other way around. The aim of academic writing is to develop a point of view on or interpretation of a material and offer evidence in support. With that in mind, I go on to say as follows: ..you could've said, 'souls are residents of sachkhand who practice truth 24/7' since "sachkhand" is a realm, an area, dimension, dwelling, territory, plane, etc. And, the soul in this case is the subject acting on the object [sachkhand], meaning, belonging to or living there. Why is it necessary to have meanings of terms ? Well, in a rough and ready mode, if we are to understand each other [discussion under thread], then we have to mean the same by the words we use. We can't use words to mean whatever we choose them to mean. For example, mamma in Italian means [B]mother[/B], Punjabi [B]uncle[/B] and British-Punjabi [B]police[/B] [slang]. And, hence the reason for consistency and precision. That said, quite often in philosophy, a definition is only a starting-point- something to trigger think-mode. But more importantly, if I may add, is the need to get our vocab right if we're to understand and interpret Gurbani. The writers of Gurbani uses special vocab to mean and express specific conceptual points of view, such as "sachkhand". That is to say, it being a syllable of two words [1] sach = truth and [2] khand = realm, denoting specifically a metaphysical location beyond time and space of which Baba Nanak speaks in pauri 34-37 of japjisahib. Cash-value of which can only be had if one was to both read and interpret within theoretical standpoint to make sense. But equally must I confess, an adept like yourself can do without such formalities and enjoy the true happiness of the soul in accord with perfect virtue being a staunch believer. So please take my comments to reflect literal sense and not corrective measures. Take care and thank you ! [/QUOTE]
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What Are Dharam Khand, Gyan Khand, Saram Khand, Karam Khand As Per Gurmat?
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