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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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Which Is The Right Way To GOD ?
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<blockquote data-quote="spnadmin" data-source="post: 203841" data-attributes="member: 35"><p>AjitFlora ji</p><p></p><p>Thank you for inviting me to read your blog. I hope you don't mind if I also respond. And I may need to return to respond more than once because you have said many important things. It will take some time to think all of this through, and I also want to react to your ideas in more than one way.</p><p></p><p>I am starting with this part of your essay because there are so many ways to look at what you have said.</p><p></p><p>"Thus, anyone who claims that his/her religion is the only way to salvation put himself/herself in dilemma.Since as a human we are limited so are our logic and reason.Therefore, GOD cannot be understood with our reason or logic but if someone claims so then he/she makes GOD no different than rest of the physical world which is not only understood by us but we have manipulated it for our comfort. Since, during most interfaith debates people try to make sense, try to reason and logic about the authenticity of each other's scriptures the whole process falls into fallacy since neither GOD nor God's word are within the logic and reasoning of humans and this limitation of us itself makes us mortal."</p><p></p><p>I agree that neither God nor God's word are within the logic and reasoning of humans. Yet so many prophets and truth-givers claim to be able to explain God to us. I am not talking about articles on religious and spiritual topics where the nature of God is investigated, but rather about teachers and gurus who make the case that they know and the rest of us are here to find it all out from them. In the Testament of the Hebrews, the Jewish Bible, the prophet Isaiah hears God say, "My ways are not your ways and my thoughts are not your thoughts." Yet we try to out-think God and so do the gurus and teachers. How would they know? How would we know?</p><p></p><p>From reading about religion I have come to the conclusion that most of the world's religions, with only a few exceptions, have an image of God and of spirituality that is a mirror image of man. Though again the Jewish Bible states that God made man in His own image, and followers of the Quran also agree with that, to me it looks as if man invented God in terms of mankind's need to understand their weakness and vulnerability. For this reason then we have images of God that are so different from one another. When uniquely different cultures think about the nature of God, they invent a God that is as different from the God next store, in the next town or village as the cultures themselves differ from one another.</p><p></p><p>Why do I say this? Because look again at the Jewish, Muslim, Christian religions. The Jewish people and followers of Islam follow what is called by theologians the "old covenant." In this covenant human beings prove their love, faith and dependence on God through obedience. Their covenant is a continuation or a repetition of Abraham's covenant with "God" God asked Abraham to make a sacrifice of his son to prove his faith. God stopped Abraham as he raised the knife because he saw that Abraham's faith was whole. In both religions then "sacrifice" and the ritual of sacrifice is used to demonstrate that the covenant is still in effect. That the faith of Jews and Muslims is whole.</p><p></p><p>Among Christians a New Covenant is followed. This covenant is completely different from that of Jews and Muslims. In this covenant the celebration reminds the followers that "God gave His Only Son" to save mankind. So the change-over is dramatic. Here God makes the sacrifice on behalf of human beings.</p><p></p><p>What is the view of sacrifice in Sikhism? Nanak says so many times "I am a sacrifice to the company of the holy, I am a sacrifice to God, to the True Guru. In Sikhism, the difference is even more dramatic. God does not ask for sacrifice in Sikhism. God does not make a sacrifice in Sikhism. Instead, our Gurus make a sacrifice of themselves, voluntarily, without force or compulsion, and with intense commitment.</p><p></p><p>In early Judaism and in Islam the God who asks for a sacrifice is vengeful and even at times punishing. He can be a cruel God. Does that not reflect the patriarchy of the cultures in which Judaism and Islam began and flourished? A patriarch, a father among men, who ruled with an iron hand, who demanded total submission, total obedience, and who demanded to be appeased through sacrifices. In Christianity, and in later forms of Judaism, God becomes a loving God who forgives and sacrifices his only son. This new image of God proposed that God needed our love. What is that saying about the cultures in which these ideas originate? The world at the time of Jesus was ready for a change.</p><p></p><p>More about that later.</p><p></p><p>Only Sikhism, as far as I can tell, refrains from "creating" God in the image of the people of Sikhi. Only Sikhism accepts the idea that God is beyond calculation, pooran, whole and uncontaminated by human characteristics. He is the all pervading doer of all things, "aadpooran, antthepooran, jugaadpooran."ਨਾਨਕ ਕਰਤੇ ਕੇ ਕੇਤੇ ਵੇਸ ॥੨॥੨॥</p><p>naanak kartay kay kaytay vays. ||2||2||</p><p>O<a href="http://www.sikhism.us/guru-nanak-dev/" target="_blank">Nanak</a>, in just the same way, the many forms originate from the Creator. ||2||2||</p><p></p><p>That is why I suspect that Sikhism will prevail in the modern world and will be understood as a beacon of immaculate belief in God. More and more, people from different cultures meet and begin to realize how their gods, all different, are inventions of the limited human imagination. They realize that their gods are expressions of the human need for a person, a father, to take their burdens and suffering from them. But Sikhism, Guru Nanak, say, He has always been there. He will always be there. He is too near to be far. All the time He has been within you, but you have been looking at the wrong things and in the wrong directon.ਸਗਲ ਉਦਮ ਮਿਹ ਉਦਮੁ ਭਲਾ ॥</p><p>sagal udam meh udam bhalaa.</p><p>Of all efforts, the best effort</p><p></p><p>ਹਿਰ ਕਾ ਨਾਮੁ ਜਪਹ ੁ ਜੀਅ ਸਦਾ ॥</p><p>har kaa naam japahu jee-a sadaa.</p><p>is to chant the Name of the Lord in the heart, forever.</p><p></p><p>I have more to say. But will stop now and think.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 203841, member: 35"] AjitFlora ji Thank you for inviting me to read your blog. I hope you don't mind if I also respond. And I may need to return to respond more than once because you have said many important things. It will take some time to think all of this through, and I also want to react to your ideas in more than one way. I am starting with this part of your essay because there are so many ways to look at what you have said. "Thus, anyone who claims that his/her religion is the only way to salvation put himself/herself in dilemma.Since as a human we are limited so are our logic and reason.Therefore, GOD cannot be understood with our reason or logic but if someone claims so then he/she makes GOD no different than rest of the physical world which is not only understood by us but we have manipulated it for our comfort. Since, during most interfaith debates people try to make sense, try to reason and logic about the authenticity of each other's scriptures the whole process falls into fallacy since neither GOD nor God's word are within the logic and reasoning of humans and this limitation of us itself makes us mortal." I agree that neither God nor God's word are within the logic and reasoning of humans. Yet so many prophets and truth-givers claim to be able to explain God to us. I am not talking about articles on religious and spiritual topics where the nature of God is investigated, but rather about teachers and gurus who make the case that they know and the rest of us are here to find it all out from them. In the Testament of the Hebrews, the Jewish Bible, the prophet Isaiah hears God say, "My ways are not your ways and my thoughts are not your thoughts." Yet we try to out-think God and so do the gurus and teachers. How would they know? How would we know? From reading about religion I have come to the conclusion that most of the world's religions, with only a few exceptions, have an image of God and of spirituality that is a mirror image of man. Though again the Jewish Bible states that God made man in His own image, and followers of the Quran also agree with that, to me it looks as if man invented God in terms of mankind's need to understand their weakness and vulnerability. For this reason then we have images of God that are so different from one another. When uniquely different cultures think about the nature of God, they invent a God that is as different from the God next store, in the next town or village as the cultures themselves differ from one another. Why do I say this? Because look again at the Jewish, Muslim, Christian religions. The Jewish people and followers of Islam follow what is called by theologians the "old covenant." In this covenant human beings prove their love, faith and dependence on God through obedience. Their covenant is a continuation or a repetition of Abraham's covenant with "God" God asked Abraham to make a sacrifice of his son to prove his faith. God stopped Abraham as he raised the knife because he saw that Abraham's faith was whole. In both religions then "sacrifice" and the ritual of sacrifice is used to demonstrate that the covenant is still in effect. That the faith of Jews and Muslims is whole. Among Christians a New Covenant is followed. This covenant is completely different from that of Jews and Muslims. In this covenant the celebration reminds the followers that "God gave His Only Son" to save mankind. So the change-over is dramatic. Here God makes the sacrifice on behalf of human beings. What is the view of sacrifice in Sikhism? Nanak says so many times "I am a sacrifice to the company of the holy, I am a sacrifice to God, to the True Guru. In Sikhism, the difference is even more dramatic. God does not ask for sacrifice in Sikhism. God does not make a sacrifice in Sikhism. Instead, our Gurus make a sacrifice of themselves, voluntarily, without force or compulsion, and with intense commitment. In early Judaism and in Islam the God who asks for a sacrifice is vengeful and even at times punishing. He can be a cruel God. Does that not reflect the patriarchy of the cultures in which Judaism and Islam began and flourished? A patriarch, a father among men, who ruled with an iron hand, who demanded total submission, total obedience, and who demanded to be appeased through sacrifices. In Christianity, and in later forms of Judaism, God becomes a loving God who forgives and sacrifices his only son. This new image of God proposed that God needed our love. What is that saying about the cultures in which these ideas originate? The world at the time of Jesus was ready for a change. More about that later. Only Sikhism, as far as I can tell, refrains from "creating" God in the image of the people of Sikhi. Only Sikhism accepts the idea that God is beyond calculation, pooran, whole and uncontaminated by human characteristics. He is the all pervading doer of all things, "aadpooran, antthepooran, jugaadpooran."ਨਾਨਕ ਕਰਤੇ ਕੇ ਕੇਤੇ ਵੇਸ ॥੨॥੨॥ naanak kartay kay kaytay vays. ||2||2|| O[URL='http://www.sikhism.us/guru-nanak-dev/']Nanak[/URL], in just the same way, the many forms originate from the Creator. ||2||2|| That is why I suspect that Sikhism will prevail in the modern world and will be understood as a beacon of immaculate belief in God. More and more, people from different cultures meet and begin to realize how their gods, all different, are inventions of the limited human imagination. They realize that their gods are expressions of the human need for a person, a father, to take their burdens and suffering from them. But Sikhism, Guru Nanak, say, He has always been there. He will always be there. He is too near to be far. All the time He has been within you, but you have been looking at the wrong things and in the wrong directon.ਸਗਲ ਉਦਮ ਮਿਹ ਉਦਮੁ ਭਲਾ ॥ sagal udam meh udam bhalaa. Of all efforts, the best effort ਹਿਰ ਕਾ ਨਾਮੁ ਜਪਹ ੁ ਜੀਅ ਸਦਾ ॥ har kaa naam japahu jee-a sadaa. is to chant the Name of the Lord in the heart, forever. I have more to say. But will stop now and think. [/QUOTE]
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