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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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Hard Talk
Why Do You Think The World Is Burning?
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<blockquote data-quote="Tejwant Singh" data-source="post: 191045" data-attributes="member: 138"><p><strong>Re: Why do you think the world is burning ?</strong></p><p></p><p></p><p></p><p></p><p></p><p>Spnadmin ji,</p><p></p><p>Guru Fateh.</p><p></p><p>They are two totally different things according to my understanding. “God's will” is used in the religions that involve deities- a personified entity. This is the reason, Seeker2013 is confused about things. He has not been able to differentiate the differences between Sikhi and other religions. He blames everything on this deity god that he has in his mind which has nothing to do with Sikhi. </p><p></p><p>Findingmyway ji and others have urged him to read some threads in order to cultivate better understanding of the self which as a result will create understandings of the self-created baseless confusions.</p><p></p><p>One more thing, as there is only “God’s will”, and then there cannot be any freewill. As a matter of fact, neither the Old Testament nor the New Testament mentions freewill in any verse.</p><p></p><p>Let’s take the meaning of "God’s will" from the Abrahamic point of view. It is all God’s Will according to the Abrahamic religions.</p><p></p><p>Ephesians 2:8-9 - For by grace are ye saved through faith; and that not of yourselves: [it is] the gift of God: </p><p></p><p>Ephesians 2:2 - Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:</p><p></p><p>Romans 13:2 - Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.</p><p></p><p>Isaiah 45:7,” I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.</p><p></p><p>In Islam, it is the same thing. It is all about “God’s Will”</p><p></p><p>"Then whosoever wills, let him believe, and whosoever wills let him disbelieve." [Soorah al-Kahf (18): 29] </p><p></p><p>And we all know what happens to Kafirs-the disbelievers in Islam.</p><p></p><p>The above shows how this Abrahamic deity god is one evil, punisher, vengeful and jealous. The Bible is full of verses like that.</p><p></p><p>Natural disasters are punishment from the same god unlike in Sikhi.</p><p></p><p>“As for me, here I am bringing the deluge of waters upon the earth to bring to ruin all flesh.” (Genesis 6:17)</p><p></p><p>“There will occur during these years neither dew nor rain, except at the order of [God’s] word!”—1 Kings 17:1</p><p></p><p>"Hukam" has nothing to do with "God’s will" because god in Sikhi is not any personified deity with human traits of being evil, vengeful, and jealous, punisher.</p><p></p><p>Sikhi teaches us with the help of SGGS, our only Guru how to face the negative forces of life like natural disasters, personal tragedies etc. etc. This is called "Hukam".</p><p></p><p>Ik Ong Kaar is not a deity, hence sans any personal negative traits.</p><p>We learn through Gurbani how to accept Hukam in both positive and negative way.</p><p></p><p>Merging with Ik Ong Kaar in this very life means the acceptance of Hukam, dusting off and carrying on.</p><p></p><p>In closing, “God’s Will” is an imposition of punishment whereas “Hukam” is the acceptance and hence dealing with whatever we face in our lives.</p><p></p><p>Regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 191045, member: 138"] [b]Re: Why do you think the world is burning ?[/b] Spnadmin ji, Guru Fateh. They are two totally different things according to my understanding. “God's will” is used in the religions that involve deities- a personified entity. This is the reason, Seeker2013 is confused about things. He has not been able to differentiate the differences between Sikhi and other religions. He blames everything on this deity god that he has in his mind which has nothing to do with Sikhi. Findingmyway ji and others have urged him to read some threads in order to cultivate better understanding of the self which as a result will create understandings of the self-created baseless confusions. One more thing, as there is only “God’s will”, and then there cannot be any freewill. As a matter of fact, neither the Old Testament nor the New Testament mentions freewill in any verse. Let’s take the meaning of "God’s will" from the Abrahamic point of view. It is all God’s Will according to the Abrahamic religions. Ephesians 2:8-9 - For by grace are ye saved through faith; and that not of yourselves: [it is] the gift of God: Ephesians 2:2 - Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: Romans 13:2 - Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. Isaiah 45:7,” I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things. In Islam, it is the same thing. It is all about “God’s Will” "Then whosoever wills, let him believe, and whosoever wills let him disbelieve." [Soorah al-Kahf (18): 29] And we all know what happens to Kafirs-the disbelievers in Islam. The above shows how this Abrahamic deity god is one evil, punisher, vengeful and jealous. The Bible is full of verses like that. Natural disasters are punishment from the same god unlike in Sikhi. “As for me, here I am bringing the deluge of waters upon the earth to bring to ruin all flesh.” (Genesis 6:17) “There will occur during these years neither dew nor rain, except at the order of [God’s] word!”—1 Kings 17:1 "Hukam" has nothing to do with "God’s will" because god in Sikhi is not any personified deity with human traits of being evil, vengeful, and jealous, punisher. Sikhi teaches us with the help of SGGS, our only Guru how to face the negative forces of life like natural disasters, personal tragedies etc. etc. This is called "Hukam". Ik Ong Kaar is not a deity, hence sans any personal negative traits. We learn through Gurbani how to accept Hukam in both positive and negative way. Merging with Ik Ong Kaar in this very life means the acceptance of Hukam, dusting off and carrying on. In closing, “God’s Will” is an imposition of punishment whereas “Hukam” is the acceptance and hence dealing with whatever we face in our lives. Regards Tejwant Singh [/QUOTE]
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Why Do You Think The World Is Burning?
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