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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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Amrit Vela / Early Rising - What Does Gurbani Say?
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<blockquote data-quote="JourneyOflife" data-source="post: 202118" data-attributes="member: 20695"><p>I don't think the translation is one or the other. I don't see why they both can't co-exist at the same time, especially when they don't contradict each other. Getting up in the 'early light of dawn' is not exclusive to 'silently reciting'-I assume throughout the rest of the day- and vice versa. We can do both at the same time.</p><p></p><p>My quick thoughts on early-morning Amrit Vela: I think it is a positive thing. I'm not saying 3 am to 6 am is a more 'holy' window than the other 21 hours of the day, just that I can see the immense benefit in waking up before the rest of the world and having that personal conversation with your Guru, something which keeps you grounded in Gurbani throughout your day. I am not a regular Amrit Vela Sikh but I thoroughly enjoy the opportunities I do get to perform Nitnem with Sangat in the morning hours, and notice a change in my mood, thoughts and behaviour throughout the rest of the day.]</p><p></p><p>Of course I wouldn't expect someone who works the night shift to just stop working to read Bani in those hours, not when they could listen to it or be absorbed in the remembrance of Waheguru. But for most people who work a typical 9-5, it is possible to get up a few hours earlier and do the Nitnem, I don't think it is impossible, it is very much doable. But it requires discipline, and maybe that's the entire point of it. To discipline your mind to get up when the people around you are all asleep, wash yourself, change into clean clothes and then sit down to listen to the sacred words of the Guru, the same words that Guru Nanak spent his life singing when he travelled most of the known world on foot, the same words that Guru Arjan Dev Ji meditated on when he was sitting on the hot plate, the same words that Guru Gobind Singh Ji refused to neglect even in the midst of battle, stopping at the banks of the Sirsa river to sing Asa Di Vaar in the early hours of the morning even when the Khalsa was being pursued by the Mughals and Hill Rajas (this is right after the siege at Anandpur), I think to immerse yourself in those words when the world is most silent is a deeply spiritual experience in and of itself. Perhaps it is that discipline and experience that makes those early of the morning so magical.</p></blockquote><p></p>
[QUOTE="JourneyOflife, post: 202118, member: 20695"] I don't think the translation is one or the other. I don't see why they both can't co-exist at the same time, especially when they don't contradict each other. Getting up in the 'early light of dawn' is not exclusive to 'silently reciting'-I assume throughout the rest of the day- and vice versa. We can do both at the same time. My quick thoughts on early-morning Amrit Vela: I think it is a positive thing. I'm not saying 3 am to 6 am is a more 'holy' window than the other 21 hours of the day, just that I can see the immense benefit in waking up before the rest of the world and having that personal conversation with your Guru, something which keeps you grounded in Gurbani throughout your day. I am not a regular Amrit Vela Sikh but I thoroughly enjoy the opportunities I do get to perform Nitnem with Sangat in the morning hours, and notice a change in my mood, thoughts and behaviour throughout the rest of the day.] Of course I wouldn't expect someone who works the night shift to just stop working to read Bani in those hours, not when they could listen to it or be absorbed in the remembrance of Waheguru. But for most people who work a typical 9-5, it is possible to get up a few hours earlier and do the Nitnem, I don't think it is impossible, it is very much doable. But it requires discipline, and maybe that's the entire point of it. To discipline your mind to get up when the people around you are all asleep, wash yourself, change into clean clothes and then sit down to listen to the sacred words of the Guru, the same words that Guru Nanak spent his life singing when he travelled most of the known world on foot, the same words that Guru Arjan Dev Ji meditated on when he was sitting on the hot plate, the same words that Guru Gobind Singh Ji refused to neglect even in the midst of battle, stopping at the banks of the Sirsa river to sing Asa Di Vaar in the early hours of the morning even when the Khalsa was being pursued by the Mughals and Hill Rajas (this is right after the siege at Anandpur), I think to immerse yourself in those words when the world is most silent is a deeply spiritual experience in and of itself. Perhaps it is that discipline and experience that makes those early of the morning so magical. [/QUOTE]
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Amrit Vela / Early Rising - What Does Gurbani Say?
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