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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="Harry Haller" data-source="post: 192051" data-attributes="member: 14641"><p>I cannot reconcile this, maybe others can, but I cannot. The reason I cannot is that nothing bad has ever happened to me other than by my own hand, so if in the future I get diabetes because I stuff myself with chocolate and energy drinks, how can I accept this as Hukam? If I then continue to gorge on chocolate and my diabetes gets worse, am I to keep accepting or should I look at my own actions and make changes to my life? To some extent pain and pleasure exist as warning lights, I do not believe Sikhism is about walking around with a thorn in your foot, or having a cancer, and being accepting. The pain is a sign something is wrong, a warning to do something about it, be it give up destructive habits, or remove the thorn from your foot. Again this philosophy brings to mind the foundation for most of the eastern religions, whereas Sikhism has it its heart the use of ones brain, ones logic, ones discretion. If you feel pain, look at the pain, what is causing it, why is it there, do something about it....</p><p></p><p>Not all pleasure is bad, the pleasure from seeing a child get married, or from from seeing the results of good deeds, of giving, of helping, of connection, these are all pleasurable pursuits, the pleasure actually encouraging you to carry on doing such.There is no extreme joy in champagne fuelled behaviour, and even in the middle of it, there is always a gnawing feeling that this is false pleasure, we live in a society where pleasure is available at the touch of a button, at the opening of a bottle, the rolling of a dollar bill, a cruise through a redlight area, not all pleasure is the same. True pleasure has to be worked for, to be earned, and is only pleasurable to those that understand 'the way'.</p><p></p><p>You disregard many other factors, state of mind, level of connection, chemicals in the brain due to drugs, be they prescription or non prescription, chemicals due to food, drink, circumstances of life, the brain is nothing more than an infinite amount of chemical reactions all taking place, and this defines mood, again, how much of this is in our own hands?</p><p></p><p>I believe we all possess a true personality, a god given personality, that we have to find and be, I also believe, like you state above, that we have to go through many personalities before we find the true god given one, free of moods, chemicals and completely in tune with Creation itself. This does not mean we should be aloof or unaware, in fact the opposite, where other religions teach aloofness and being apart as a way, I believe Sikhism advocates the opposite, absolute and complete connection, with 100% feeling.</p></blockquote><p></p>
[QUOTE="Harry Haller, post: 192051, member: 14641"] I cannot reconcile this, maybe others can, but I cannot. The reason I cannot is that nothing bad has ever happened to me other than by my own hand, so if in the future I get diabetes because I stuff myself with chocolate and energy drinks, how can I accept this as Hukam? If I then continue to gorge on chocolate and my diabetes gets worse, am I to keep accepting or should I look at my own actions and make changes to my life? To some extent pain and pleasure exist as warning lights, I do not believe Sikhism is about walking around with a thorn in your foot, or having a cancer, and being accepting. The pain is a sign something is wrong, a warning to do something about it, be it give up destructive habits, or remove the thorn from your foot. Again this philosophy brings to mind the foundation for most of the eastern religions, whereas Sikhism has it its heart the use of ones brain, ones logic, ones discretion. If you feel pain, look at the pain, what is causing it, why is it there, do something about it.... Not all pleasure is bad, the pleasure from seeing a child get married, or from from seeing the results of good deeds, of giving, of helping, of connection, these are all pleasurable pursuits, the pleasure actually encouraging you to carry on doing such.There is no extreme joy in champagne fuelled behaviour, and even in the middle of it, there is always a gnawing feeling that this is false pleasure, we live in a society where pleasure is available at the touch of a button, at the opening of a bottle, the rolling of a dollar bill, a cruise through a redlight area, not all pleasure is the same. True pleasure has to be worked for, to be earned, and is only pleasurable to those that understand 'the way'. You disregard many other factors, state of mind, level of connection, chemicals in the brain due to drugs, be they prescription or non prescription, chemicals due to food, drink, circumstances of life, the brain is nothing more than an infinite amount of chemical reactions all taking place, and this defines mood, again, how much of this is in our own hands? I believe we all possess a true personality, a god given personality, that we have to find and be, I also believe, like you state above, that we have to go through many personalities before we find the true god given one, free of moods, chemicals and completely in tune with Creation itself. This does not mean we should be aloof or unaware, in fact the opposite, where other religions teach aloofness and being apart as a way, I believe Sikhism advocates the opposite, absolute and complete connection, with 100% feeling. [/QUOTE]
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