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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 Use Is It To Believe Everything?
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<blockquote data-quote="BhagatSingh" data-source="post: 162895" data-attributes="member: 2610"><p>Harry ji,</p><p>You have to define who you are and simultaneously be completely open to all possibilities.</p><p></p><p>Hahaha</p><p></p><p>Most people get stuck on surface level definitions of themselves e.g. religion, caste, creed, capital, etc. These are fine for interacting in the world. Needless to say, they form an important identity to have and adhere to.</p><p></p><p>When one starts to identify strongly with who they REALLY are, once they find out their actual self, once they find out the only thing that REALLY defines who they are, once they find out their true description, they become open to all things. They become an opening. Both sides of the argument are referring to a reality that neither argument captures in it's entirety. They become a space for these arguments to play around in, for the world to play around in.</p><p></p><p>I am not talking about ignorant acceptance but acceptance based on knowing the reality, after careful study and contemplation. The ignorant one has no power to accept or reject, he does not know. He is like a child, just entered the new world, no power to accept, no power to reject, a simple openess to the world, with lots of learning. It is only with knowing you have power to accept and reject. Notice how when you start to mature and learn things, you start accepting and rejecting things. You might become very religious or a staunch atheist. You continue to grow and mature. There maybe a point where you know everything, and though you have all the power to accept and reject, you cannot actually accept or reject anything. You become a child again, open to all there is. Why does this happen? Because you are enlightened, that you know everything, you see that everything is talking about reality. You see it all. You see through the veil of duality (of taking sides). Here exists "knowing" in the pure form. Simply a knowing, peaceful knowing. The pure awareness of what is there to be known. "Knowing" in it's pure form is actually knowing nothing. It is transcending all knowings and non-knowings.</p><p></p><p>It is all very confusing indeed. Knowing is not knowing. Defining is not defining. What the heck!? lol</p><p></p><p>Look it's simple: devote time to God, to society, do this, do that, rules, more rules, endless list of rules.</p><p></p><p>The word 'Abrahamic' comes to mind, does it not? This kind of structure is necessary even for someone who is very enlightened. To him the structure provided by his tradition is necessary. Because the enlightened one by definition is ignorant. He is on the fence. They can both enjoy any field. The only difference between him and somebody who is ignorant is that whereas the ignorant one is on the fence not seeing the fields, the enlightened one sees the wide open fields on both sides. It's pure freedom, he can go anywhere. He is everywhere. </p><p></p><p>So what I am saying is that you are very right but also dead wrong. icecreammunda haahha</p><p></p><p>__________________</p><p>The intellect of the mind is like a drunken elephant. Whatever one utters is totally false, the most false of the false. - Guru Nanak, 351</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 162895, member: 2610"] Harry ji, You have to define who you are and simultaneously be completely open to all possibilities. Hahaha Most people get stuck on surface level definitions of themselves e.g. religion, caste, creed, capital, etc. These are fine for interacting in the world. Needless to say, they form an important identity to have and adhere to. When one starts to identify strongly with who they REALLY are, once they find out their actual self, once they find out the only thing that REALLY defines who they are, once they find out their true description, they become open to all things. They become an opening. Both sides of the argument are referring to a reality that neither argument captures in it's entirety. They become a space for these arguments to play around in, for the world to play around in. I am not talking about ignorant acceptance but acceptance based on knowing the reality, after careful study and contemplation. The ignorant one has no power to accept or reject, he does not know. He is like a child, just entered the new world, no power to accept, no power to reject, a simple openess to the world, with lots of learning. It is only with knowing you have power to accept and reject. Notice how when you start to mature and learn things, you start accepting and rejecting things. You might become very religious or a staunch atheist. You continue to grow and mature. There maybe a point where you know everything, and though you have all the power to accept and reject, you cannot actually accept or reject anything. You become a child again, open to all there is. Why does this happen? Because you are enlightened, that you know everything, you see that everything is talking about reality. You see it all. You see through the veil of duality (of taking sides). Here exists "knowing" in the pure form. Simply a knowing, peaceful knowing. The pure awareness of what is there to be known. "Knowing" in it's pure form is actually knowing nothing. It is transcending all knowings and non-knowings. It is all very confusing indeed. Knowing is not knowing. Defining is not defining. What the heck!? lol Look it's simple: devote time to God, to society, do this, do that, rules, more rules, endless list of rules. The word 'Abrahamic' comes to mind, does it not? This kind of structure is necessary even for someone who is very enlightened. To him the structure provided by his tradition is necessary. Because the enlightened one by definition is ignorant. He is on the fence. They can both enjoy any field. The only difference between him and somebody who is ignorant is that whereas the ignorant one is on the fence not seeing the fields, the enlightened one sees the wide open fields on both sides. It's pure freedom, he can go anywhere. He is everywhere. So what I am saying is that you are very right but also dead wrong. icecreammunda haahha __________________ The intellect of the mind is like a drunken elephant. Whatever one utters is totally false, the most false of the false. - Guru Nanak, 351 [/QUOTE]
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What Use Is It To Believe Everything?
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