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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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Discussions
Interfaith Dialogues
Why Are Religionists So Insecure? Any Criticism Of Their Faith
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<blockquote data-quote="Amarpal" data-source="post: 147" data-attributes="member: 10"><p>Khalsa Jee,</p><p></p><p>Truly religious individuals never feel insecure, they are in the care of ‘Almighty’; how can they feel insecure. Truly pious people never criticise any religion. They do have views and express them in a way to enlighten others. They present their views to supplement the knowledge base of the person with whom they are talking. They never compare one religion with the other; they are not in competition with any other religion. When they express, they help the listener to understand his/her own chosen path to divinity (religion) in more fineness and with greater clarity. This they do as a service to humanity without expecting any thing in return. This is a simple outcome of their realisation that each one of the religions is only a path to divinity and not an end in itself. God can be realised following any path in its true spirit. They respect all religions.</p><p></p><p>The feeling of hurt comes not from the criticism but from the intent behind it.</p><p>For example: When some one breaks a coconut in a temple, he/she normally thinks that he/she is offering coconut to God. Now let us study the entire process. The coconut as it grew on the tree was an act of God and so belonged to God. The money with which the individual had purchased the coconut also came to him/ her only because God wished that way, so any item purchased with this money too belonged to God. When the individual breaks the nut in a temple, he/she says that it belongs to God now. In fact the coconut belonged to God all the time during this complete process God alone was the real owner - what the individual can offered to God who does not need any thing. There has to be some more fundamental meaning behind the symbolic action of breaking coconut in the temple. Coconut resembles in some way our skull. It is round and very hard outside. Coconut is difficult to break, it require considerable force. Within the coconut there is a kernel, very close to gray colour of our brain. The brain is the seat of our ‘Ahamkara’, which is very difficult to get rid off (break). When the individual breaks coconut in temple, it really should reflect the inner resolve of the devotee to break his ‘Ahamkara’ – the real offering to the God. God does not need coconut, but ego less devotees are what God recognises and loves. So breaking coconut is an external expression of inner resolve to give up his/her ‘Ahamkara’. This is the explanation for the specific act. This, in a way, is criticism of the practice of breaking of coconut, which is done in a mechanical ritualistic manner by some of the devotees, but no body feels offended as the listener becomes deeper in his own religious practices. The intent of this explanation is not to denigrate the practice but to give philosophical depth to the devotee – he/she come out as a gainer. Here no one has tried to wriggle out an explanation using his/her own religious base. The explanation is base on secular rational i.e. pure logic fitting well with the religion of the devotee. There is no attempt to suggest that any one religion is better that another. No one gets ever offended by such criticism. The divinities work to tell people significance of the path (religion) in the sociological and intellectual settings of the devotees. </p><p></p><p>There are organisations deliberately designed to propagate some specific religion, which on occasions use falsehood and use slanders to denigrate other religions. The falsehood, which they propagate, is offensive and not based on truth of the targeted religion: this hurts the followers. I am of the opinion that such acts should not be replied in kind, but should be countered by well-designed scientific methods.</p><p></p><p>I agree with Khalsa Jee, that in Sikhism there is not much that can be called blind faith. I also agree with him that ego plays a great role shaping individual’s response: the reaction of the people stems from feeling of hurt, created by unjust criticism: no one can dub this feeling as insecurity. Our religion is based on truth and you know truth never feels insecure.</p><p></p><p>With love and respect for all.</p><p></p><p>Amarpal</p></blockquote><p></p>
[QUOTE="Amarpal, post: 147, member: 10"] Khalsa Jee, Truly religious individuals never feel insecure, they are in the care of ‘Almighty’; how can they feel insecure. Truly pious people never criticise any religion. They do have views and express them in a way to enlighten others. They present their views to supplement the knowledge base of the person with whom they are talking. They never compare one religion with the other; they are not in competition with any other religion. When they express, they help the listener to understand his/her own chosen path to divinity (religion) in more fineness and with greater clarity. This they do as a service to humanity without expecting any thing in return. This is a simple outcome of their realisation that each one of the religions is only a path to divinity and not an end in itself. God can be realised following any path in its true spirit. They respect all religions. The feeling of hurt comes not from the criticism but from the intent behind it. For example: When some one breaks a coconut in a temple, he/she normally thinks that he/she is offering coconut to God. Now let us study the entire process. The coconut as it grew on the tree was an act of God and so belonged to God. The money with which the individual had purchased the coconut also came to him/ her only because God wished that way, so any item purchased with this money too belonged to God. When the individual breaks the nut in a temple, he/she says that it belongs to God now. In fact the coconut belonged to God all the time during this complete process God alone was the real owner - what the individual can offered to God who does not need any thing. There has to be some more fundamental meaning behind the symbolic action of breaking coconut in the temple. Coconut resembles in some way our skull. It is round and very hard outside. Coconut is difficult to break, it require considerable force. Within the coconut there is a kernel, very close to gray colour of our brain. The brain is the seat of our ‘Ahamkara’, which is very difficult to get rid off (break). When the individual breaks coconut in temple, it really should reflect the inner resolve of the devotee to break his ‘Ahamkara’ – the real offering to the God. God does not need coconut, but ego less devotees are what God recognises and loves. So breaking coconut is an external expression of inner resolve to give up his/her ‘Ahamkara’. This is the explanation for the specific act. This, in a way, is criticism of the practice of breaking of coconut, which is done in a mechanical ritualistic manner by some of the devotees, but no body feels offended as the listener becomes deeper in his own religious practices. The intent of this explanation is not to denigrate the practice but to give philosophical depth to the devotee – he/she come out as a gainer. Here no one has tried to wriggle out an explanation using his/her own religious base. The explanation is base on secular rational i.e. pure logic fitting well with the religion of the devotee. There is no attempt to suggest that any one religion is better that another. No one gets ever offended by such criticism. The divinities work to tell people significance of the path (religion) in the sociological and intellectual settings of the devotees. There are organisations deliberately designed to propagate some specific religion, which on occasions use falsehood and use slanders to denigrate other religions. The falsehood, which they propagate, is offensive and not based on truth of the targeted religion: this hurts the followers. I am of the opinion that such acts should not be replied in kind, but should be countered by well-designed scientific methods. I agree with Khalsa Jee, that in Sikhism there is not much that can be called blind faith. I also agree with him that ego plays a great role shaping individual’s response: the reaction of the people stems from feeling of hurt, created by unjust criticism: no one can dub this feeling as insecurity. Our religion is based on truth and you know truth never feels insecure. With love and respect for all. Amarpal [/QUOTE]
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