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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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Reincarnation / Transmigration: Revisited & Re-explored
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<blockquote data-quote="Original" data-source="post: 201248" data-attributes="member: 14400"><p>Respected Gentlemen</p><p></p><p>Sikhism is a system of <strong>belief</strong> and as such doesn't need derogations or scholarly interpretations. It is the word of our "guru" and is therefore true. Of course, one may tailor stitch to fit for purpose in yielding personal benefit because the <strong>word</strong> is omnipresent. But otherwise, simple literal interpretations ought to be an immediate comprehension by the mind giving the words their ordinary signification, unless, when so applied they produce an inconsistency, or an absurdity or inconvenience so great as to convince the reader that the intention of the Banikar could not have been to use them in their ordinary signification as to mean something completely anew. </p><p></p><p>Guru Nanak was a social reformer who detested Brahmnical practices, but not all together denounced Hindu ideology. The ideology surronding birth, death, rebirth, karma, dharma and so forth are very much Hindu. Of course, we can sugarcoat reincarnation to advance our disposition in light of western thought and practice, but the beauty found in verses, literature resonates with an aspiring soul which is very much Indian. All the Gurus and the Banikars were from sub-continent India, their pattern of thought was Indian. In light of modern advances of science and technology together with evolutionary modifications there can arise valid arguments to validate alternative interpretations of reincarnation. But insofar the written word of SGGSJ is to be read and construed, it must in my view, be with the intent and the disposition of the writer at the time and era of his social being notwithstanding contemplative mood.</p><p></p><p>Our beliefs come in many shapes and sizes, from the trivial, "I believe it will be a sunny day today" to profound leaps, "I believe in God". Taken together they give us a window of reality with time the adjudicator.</p><p></p><p>Sikh theology speaks in some instances of reincarnation evidently. For example, Hemkunt Sahib, Hazur Sahib, Banda Bahadur [ in previous life was Madhouse Das, accomplice of Guru Nanak]. Guru Gobind gives an account of his past life and as a result we have Hemkunt and Hazur. To treat these as mythological or else is purely rational and subjective.</p><p></p><p>All in all - the beauty of Sikhi is that, we are the Nanak's and Gobind's of yesterday - for they the spirit and we the body in 21st Century. Call it reincarnation, transformation, transmigration or whatever or none of them.</p></blockquote><p></p>
[QUOTE="Original, post: 201248, member: 14400"] Respected Gentlemen Sikhism is a system of [B]belief[/B] and as such doesn't need derogations or scholarly interpretations. It is the word of our "guru" and is therefore true. Of course, one may tailor stitch to fit for purpose in yielding personal benefit because the [B]word[/B] is omnipresent. But otherwise, simple literal interpretations ought to be an immediate comprehension by the mind giving the words their ordinary signification, unless, when so applied they produce an inconsistency, or an absurdity or inconvenience so great as to convince the reader that the intention of the Banikar could not have been to use them in their ordinary signification as to mean something completely anew. Guru Nanak was a social reformer who detested Brahmnical practices, but not all together denounced Hindu ideology. The ideology surronding birth, death, rebirth, karma, dharma and so forth are very much Hindu. Of course, we can sugarcoat reincarnation to advance our disposition in light of western thought and practice, but the beauty found in verses, literature resonates with an aspiring soul which is very much Indian. All the Gurus and the Banikars were from sub-continent India, their pattern of thought was Indian. In light of modern advances of science and technology together with evolutionary modifications there can arise valid arguments to validate alternative interpretations of reincarnation. But insofar the written word of SGGSJ is to be read and construed, it must in my view, be with the intent and the disposition of the writer at the time and era of his social being notwithstanding contemplative mood. Our beliefs come in many shapes and sizes, from the trivial, "I believe it will be a sunny day today" to profound leaps, "I believe in God". Taken together they give us a window of reality with time the adjudicator. Sikh theology speaks in some instances of reincarnation evidently. For example, Hemkunt Sahib, Hazur Sahib, Banda Bahadur [ in previous life was Madhouse Das, accomplice of Guru Nanak]. Guru Gobind gives an account of his past life and as a result we have Hemkunt and Hazur. To treat these as mythological or else is purely rational and subjective. All in all - the beauty of Sikhi is that, we are the Nanak's and Gobind's of yesterday - for they the spirit and we the body in 21st Century. Call it reincarnation, transformation, transmigration or whatever or none of them. [/QUOTE]
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