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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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<blockquote data-quote="Ishna" data-source="post: 148016" data-attributes="member: 2709"><p>Thank you Kanwaljit for providing that response.</p><p></p><p>You mention that Guruji (take Guru Arjan Dev Ji as the perfect and timely example) accepted his torture as the Will of God. Is it true to say that some horrible actions are done by the Will of God and others are done because humans aren't listening to Guruji and succumbing to the vices (lust, greed, etc)? That I can accept, understand and gain strength to combat with a sense of doing the right thing. But if all horrible actions are done by the Will of God, then I start getting confused.</p><p></p><p>I understand on the basic level that the reality is that everything exists because the creative force causes it to exist. I accept that. I'm getting stuck on the concept of supposed free-will which allows people to be extra-ordinary A-holes at odds with the concept that everything that happens is per Hukam. How is it up to me to question Hukam? I'm pressed for time (late for work) but Guru Arjun Dev Ji's buddy (whose name escapes me just now) who wanted to bring the world down to save him probably felt what I feel (probably moreso - it was GURUJI being put on the hot plate!!) and Guruji said NO, let it happen. How do we as Sikhs know how to tell the difference - or do we stand against EVERY injustice, every horrible act? What internal position do we take? Where do we stand with relation to these crimes and Hukam?</p><p></p><p>It is so much easier to accept my own suffering that it is for me to see/hear about the suffering of others. If I suffer, I can accept that. If I see a child being held in it's mothers arms and she's smoking a cigarette 6 inches away from the child's face, I could smash her for her disregard for her child. What I imagine doing to those ba$tards in the article is not describable here. But I don't know what I'm supposed to feel - how I'm supposed to interpret horrible acts in the Sikh belief system.</p><p></p><p>SPNadmin ji: Sorry for my ambiguity. What I mean to ask is not so much to rationalise and "justify" the act which is occuring, but how to process it internally -- ie. how does Sikhi explain what my position should be on these acts with relation to the Sikh concept of Hukam and the omnipresence of God.</p><p></p><p>God is in the rapist and God is in the victim. God is in me witnessing these events. God is in that victim's tears, fear, horror and pain. I just can't process it.</p><p></p><p>Sorry for being thick-headed (thick-hearted??). <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite3" alt=":(" title="Frown :(" loading="lazy" data-shortname=":(" /></p></blockquote><p></p>
[QUOTE="Ishna, post: 148016, member: 2709"] Thank you Kanwaljit for providing that response. You mention that Guruji (take Guru Arjan Dev Ji as the perfect and timely example) accepted his torture as the Will of God. Is it true to say that some horrible actions are done by the Will of God and others are done because humans aren't listening to Guruji and succumbing to the vices (lust, greed, etc)? That I can accept, understand and gain strength to combat with a sense of doing the right thing. But if all horrible actions are done by the Will of God, then I start getting confused. I understand on the basic level that the reality is that everything exists because the creative force causes it to exist. I accept that. I'm getting stuck on the concept of supposed free-will which allows people to be extra-ordinary A-holes at odds with the concept that everything that happens is per Hukam. How is it up to me to question Hukam? I'm pressed for time (late for work) but Guru Arjun Dev Ji's buddy (whose name escapes me just now) who wanted to bring the world down to save him probably felt what I feel (probably moreso - it was GURUJI being put on the hot plate!!) and Guruji said NO, let it happen. How do we as Sikhs know how to tell the difference - or do we stand against EVERY injustice, every horrible act? What internal position do we take? Where do we stand with relation to these crimes and Hukam? It is so much easier to accept my own suffering that it is for me to see/hear about the suffering of others. If I suffer, I can accept that. If I see a child being held in it's mothers arms and she's smoking a cigarette 6 inches away from the child's face, I could smash her for her disregard for her child. What I imagine doing to those ba$tards in the article is not describable here. But I don't know what I'm supposed to feel - how I'm supposed to interpret horrible acts in the Sikh belief system. SPNadmin ji: Sorry for my ambiguity. What I mean to ask is not so much to rationalise and "justify" the act which is occuring, but how to process it internally -- ie. how does Sikhi explain what my position should be on these acts with relation to the Sikh concept of Hukam and the omnipresence of God. God is in the rapist and God is in the victim. God is in me witnessing these events. God is in that victim's tears, fear, horror and pain. I just can't process it. Sorry for being thick-headed (thick-hearted??). :( [/QUOTE]
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