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Pahre (74-78)
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Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
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Karhalei (234-235)
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Gurbani (347-348)
Chaupaday (348-364)
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Vaar Aasaa (462-475)
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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)
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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
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Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Why Should I Believe Guru Nanak?
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<blockquote data-quote="spnadmin" data-source="post: 189289" data-attributes="member: 35"><p>ExploringSikhi ji</p><p></p><p>It is not easy for me to be concise. I think you are asking very complex questions. Though I wanted to write about dharma, instead I wrote this to respond to Question 1 and 2. Opinion may not be the best way to describe Guru Nanak's teachings. </p><p></p><p>Many Sikhs liken Guru Nanak’s philosophy to science. I do not. However, Guru Nanak depended on a method of inquiry, not unlike inquiry used by scientists. He used observation, the perception of patterns, intelligent propositions (which could be compared to hypothesis testing). Instead of applying this method of inquiry to the physical world, he applied it to the world of human suffering. Guru Nanak asked how patterns of moral and political bankruptcy could be responsible for that suffering. In all of Gurbani, in every shabad, Guru Nanak lays out a moral or ethical question, and answers using patterns of observation regarding pride, ego, attachment, greed, lust and anger. He suggests that these patterns lie behind the suffering inflicted on ordinary people, and also behind the suffering we inflict on ourselves. And then he discloses how being Gurmukh, turning one’s face to the Guru, is the way out of the traps humans have created. The authority of a scientific model and that of Guru Nanak are essentially the same. Does the message have internal consistency? Does it describe and explain a problem using observations and patterns from the reality before us in a way that rings true? Can we see how moral and ethical problems work?</p><p></p><p>So is this process of inquiry simply the making of opinion? Is Newton’s model of how gravity works an opinion? Is Guru Nanak’s philosophical model of how we find ourselves in spiritual distress and moral despair an opinion? Both Newton and Guru Nanak tried to make sense of real-world problems by analyzing the effects of unseen truths on the real world. </p><p></p><p>In my opinion, the word “opinion” is used much too loosely. Opinions don’t make room for careful inquiry. Guru Nanak’s authority in part comes from his ability to apply his observations and analysis of the lives of people around him, and society and its suffering, to the larger questions of how to cope with the immorality of power and how to live ones' own moral life. For some of us, Sikhs, the fact that Guru Nanak did not receive his insights from a “higher authority” is his strength. Following orders from on high, taking a message from an external authority, leads to obedience; neither morality nor ethics is about obedience. Morality and ethics require a reasoning mind. </p><p></p><p></p><p>Guru Nanak stresses the importance of discernment or "bibek" throughout Shabad Guru to discover a higher moral truth and to live in a truthful way. My answer will be entirely unsatisfactory to anyone who believes that spiritual authority must be funneled to ordinary mortals from supernatural sources in order to be authoritative. Then Guru Nanak was not an ordinary man. </p><p></p><p>There are at least 2 other ways to think about spiritual authority: 1) a greater force brings a spiritual teacher forward; 2) the validity of the message because the message is intelligible, it makes sense, to those who hear the message, and freely choose to follow it.</p><p></p><p>To the first point, Bhai Gurdas in varaan 1, pauree 23 says </p><p></p><p>ਸੁਣੀ ਪੁਕਾਰਿ ਦਾਤਾਰ ਪ੍ਰਭੁ ਗੁਰੁ ਨਾਨਕ ਜਗ ਮਾਹਿ ਪਠਾਇਆ।</p><p>Sounee Poukaari Daataar Prabhu Guru Naanak Jag Maahi Patdaaiaa.</p><p></p><p>The benefactor Lord listened to the cries (of humanity) and sent Guru Nanak to this world.</p><p></p><p>And previously in pauree 22, Bhai Gurdas describes the divine principle as one that is just, and seeing suffering in the world designed to help humanity restore the rightness of dharma through Guru Nanak.</p><p></p><p>To the second point. Was Guru Nanak’s teaching intelligible and did he connect with humanity? Unlike the bhagats before him, one did not have to seek Guru Nanak out because he reached out in his pilgrimages. Unlike the Muslim overlords he never mandated submission to “the one true god.” He made himself and his ideas easy to access. He reasoned with people and they were attracted to a message that said anyone can make the vital connection with the satguru, that eternal truth which is the light that dispels darkness. He did not rebuke or speak of damnation; he spoke of God as a “raft” that would take each and everyone “over the terrifying world ocean” to a place of “sukh." To get there one had to live a moral life; one had to trust that devotion was the key to making that connection; one had to treat everyone else as a brother and sister in spirit. Bhai Gurdas describes how the message of Guru Nanak was affirmed by those who heard it. </p><p>ਜਿਥੇ ਬਾਬਾ ਪੈਰ ਧਰਿ ਪੂਜਾ ਆਸਣੁ ਥਾਪਣਿ ਸੋਆ।</p><p>Jiday Baabaa Pairu Dharay Poojaa Aasanu Daapani Soaa.</p><p></p><p>Wherever Baba put his feet, a religious place was erected and established. </p><p></p><p>ਸਿਧ ਆਸਣਿ ਸਭਿ ਜਗਤ ਦੇ ਨਾਨਕ ਆਦਿ ਮਤੇ ਜੇ ਕੋਆ।</p><p>Sidhaasani Sabhi Jagati Day Naanak Aadi Matay Jay Koaa.</p><p></p><p>All the siddh-places now have been renamed on the name of Nanak.</p><p></p><p>ਘਰਿ ਘਰਿ ਅੰਦਰਿ ਧਰਮਸਾਲ ਹੋਵੈ ਕੀਰਤਨੁ ਸਦਾ ਵਿਸੋਆ।</p><p>Ghari Ghari Andari Dharamasaal Hovai Keeratanu Sadaa Visoaa.</p><p></p><p>Every home has become a place of dharma where all are singing.</p><p></p><p>As long as this comment is, it is inadequate to the job. There is more to ask. Perhaps other members will help me and forgive my errors.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 189289, member: 35"] ExploringSikhi ji It is not easy for me to be concise. I think you are asking very complex questions. Though I wanted to write about dharma, instead I wrote this to respond to Question 1 and 2. Opinion may not be the best way to describe Guru Nanak's teachings. Many Sikhs liken Guru Nanak’s philosophy to science. I do not. However, Guru Nanak depended on a method of inquiry, not unlike inquiry used by scientists. He used observation, the perception of patterns, intelligent propositions (which could be compared to hypothesis testing). Instead of applying this method of inquiry to the physical world, he applied it to the world of human suffering. Guru Nanak asked how patterns of moral and political bankruptcy could be responsible for that suffering. In all of Gurbani, in every shabad, Guru Nanak lays out a moral or ethical question, and answers using patterns of observation regarding pride, ego, attachment, greed, lust and anger. He suggests that these patterns lie behind the suffering inflicted on ordinary people, and also behind the suffering we inflict on ourselves. And then he discloses how being Gurmukh, turning one’s face to the Guru, is the way out of the traps humans have created. The authority of a scientific model and that of Guru Nanak are essentially the same. Does the message have internal consistency? Does it describe and explain a problem using observations and patterns from the reality before us in a way that rings true? Can we see how moral and ethical problems work? So is this process of inquiry simply the making of opinion? Is Newton’s model of how gravity works an opinion? Is Guru Nanak’s philosophical model of how we find ourselves in spiritual distress and moral despair an opinion? Both Newton and Guru Nanak tried to make sense of real-world problems by analyzing the effects of unseen truths on the real world. In my opinion, the word “opinion” is used much too loosely. Opinions don’t make room for careful inquiry. Guru Nanak’s authority in part comes from his ability to apply his observations and analysis of the lives of people around him, and society and its suffering, to the larger questions of how to cope with the immorality of power and how to live ones' own moral life. For some of us, Sikhs, the fact that Guru Nanak did not receive his insights from a “higher authority” is his strength. Following orders from on high, taking a message from an external authority, leads to obedience; neither morality nor ethics is about obedience. Morality and ethics require a reasoning mind. Guru Nanak stresses the importance of discernment or "bibek" throughout Shabad Guru to discover a higher moral truth and to live in a truthful way. My answer will be entirely unsatisfactory to anyone who believes that spiritual authority must be funneled to ordinary mortals from supernatural sources in order to be authoritative. Then Guru Nanak was not an ordinary man. There are at least 2 other ways to think about spiritual authority: 1) a greater force brings a spiritual teacher forward; 2) the validity of the message because the message is intelligible, it makes sense, to those who hear the message, and freely choose to follow it. To the first point, Bhai Gurdas in varaan 1, pauree 23 says ਸੁਣੀ ਪੁਕਾਰਿ ਦਾਤਾਰ ਪ੍ਰਭੁ ਗੁਰੁ ਨਾਨਕ ਜਗ ਮਾਹਿ ਪਠਾਇਆ। Sounee Poukaari Daataar Prabhu Guru Naanak Jag Maahi Patdaaiaa. The benefactor Lord listened to the cries (of humanity) and sent Guru Nanak to this world. And previously in pauree 22, Bhai Gurdas describes the divine principle as one that is just, and seeing suffering in the world designed to help humanity restore the rightness of dharma through Guru Nanak. To the second point. Was Guru Nanak’s teaching intelligible and did he connect with humanity? Unlike the bhagats before him, one did not have to seek Guru Nanak out because he reached out in his pilgrimages. Unlike the Muslim overlords he never mandated submission to “the one true god.” He made himself and his ideas easy to access. He reasoned with people and they were attracted to a message that said anyone can make the vital connection with the satguru, that eternal truth which is the light that dispels darkness. He did not rebuke or speak of damnation; he spoke of God as a “raft” that would take each and everyone “over the terrifying world ocean” to a place of “sukh." To get there one had to live a moral life; one had to trust that devotion was the key to making that connection; one had to treat everyone else as a brother and sister in spirit. Bhai Gurdas describes how the message of Guru Nanak was affirmed by those who heard it. ਜਿਥੇ ਬਾਬਾ ਪੈਰ ਧਰਿ ਪੂਜਾ ਆਸਣੁ ਥਾਪਣਿ ਸੋਆ। Jiday Baabaa Pairu Dharay Poojaa Aasanu Daapani Soaa. Wherever Baba put his feet, a religious place was erected and established. ਸਿਧ ਆਸਣਿ ਸਭਿ ਜਗਤ ਦੇ ਨਾਨਕ ਆਦਿ ਮਤੇ ਜੇ ਕੋਆ। Sidhaasani Sabhi Jagati Day Naanak Aadi Matay Jay Koaa. All the siddh-places now have been renamed on the name of Nanak. ਘਰਿ ਘਰਿ ਅੰਦਰਿ ਧਰਮਸਾਲ ਹੋਵੈ ਕੀਰਤਨੁ ਸਦਾ ਵਿਸੋਆ। Ghari Ghari Andari Dharamasaal Hovai Keeratanu Sadaa Visoaa. Every home has become a place of dharma where all are singing. As long as this comment is, it is inadequate to the job. There is more to ask. Perhaps other members will help me and forgive my errors. [/QUOTE]
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Why Should I Believe Guru Nanak?
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