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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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Gurmat Vichaar
Gurmat Vichar - Discussions
Basic Of Sikhism
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<blockquote data-quote="Sikh80" data-source="post: 66383" data-attributes="member: 5290"><p><a href="http://www.sikhnet.com/sikhnet/discussion.nsf/SearchView/EC5443F029D221948725661A000A1376!OpenDocument" target="_blank">Sikhism - " Waheguru: The Ineffable Divine Light "..........</a></p><p>Dr. Harbans Lal, Professor and Chairman, Department of Pharmacology, University of North Texas, Fort Worth, Texas, USA</p><p>********************************************************************************</p><p></p><p></p><p>Waheguru - The Ineffable Divine Light, by Dr. Harbans Lal</p><p></p><p></p><p></p><p>Overview:</p><p></p><p>In the Sikh tradition, Waheguru is a focal word around which every activity of a Sikh revolves. Waheguru simran(meditation) serves as a constant expression of an</p><p>internal awareness of the Divine, and the term Waheguru is included in daily vocabulary as a social expression of Divine consciousness. Thus, in the life of a Sikh,</p><p>continuous chanting of Waheguru becomes</p><p></p><p>1. A state of mind</p><p>2. A conceptual formulation of theology</p><p>3. An observance of ritual</p><p>4. A mode of communication among fellow beings.</p><p></p><p>When a Sikh meditates, he/she adores the Creator as Waheguru as the prescence of the ineffable Divine light, as well as an act of thanksgiving to God. Here,</p><p>thanksgiving is to express gratitude for numerous gifts received in life. When Sikhs join in community prayer, they glorify their heroes and their history by chanting</p><p>loudly, Waheguru.</p><p></p><p></p><p>Term Waheguru translated:</p><p></p><p>Waheguru is made up of two words, "Waha", and "Guru"; the word "guru" is further made up of "Gu", and "Ru". Waha is a form of addressing the greatness of God</p><p>as marvellous, wonderful, ineffable, unspeakable or simply as an expression of feeling blissful; the word Guru personifies God into illuminating energy which removes</p><p>the darkness of illusion. In Sikh tradition it is the object of deity for worship. The most accepted translation today was given by the eminent Sikh historian, Bhai</p><p>Santokh Singh, in his book 'Nanak Prakash'.</p><p></p><p>The gurmukhi verse was translated by Sikh theologian, Sardar Kapur Singh as below:</p><p></p><p>"Wahe means wondorous, that which cannot be described by means of a proposition or syllogism, Gu, means, inertia, matter, nascence, transience and Ru, means,</p><p>the destroyer of them, the Light that animates and sustains pure consciousness."</p><p></p><p>The term Waheguru was introduced in Gurmat by Guru Nanak who is said to ordain recitation of Waheguru as a tool(mantar) of meditation or simran. Once, Guru</p><p>Nanak asked His companion Bhai Mardana, that he should continously chant Waheguru as they wished to cross the river by doing so. Perhaps, there was a hint to</p><p>cross the ocean of life with the strength of Waheguru recitations.</p><p></p><p>The practice of simran by recitation of mantar was meant to bring to mind the object of worship with singular attention. Thus, Waheguru is meant to serve both as a</p><p>tool and the object in the Sikh practice of simran.</p><p></p><p>Poet laureates of Guru's court, Bhats, witnessed Guru Amar Dass meditating on Waheguru. Their testimony is referred in Sri Guru Granth Sahib as:</p><p></p><p>"Guru Amar Dass meditates by chanting Waheguru and thus He lives in bondage with the Creator."</p><p></p><p>Guru Gobind Singh included a recitation of Waheguru in the Holy ritual of Baptism and ordained His followers to employ Waheguru as Gur-mantar. Since then, the</p><p>recitation of Waheguru has been continuously emphasized in the Sikh injunctions.</p><p></p><p>In Sri Guru Granth Sahib, there are several references to the rehat of reciting Waheguru. It is said that those who look up to the Guru for their guidance always</p><p>recite Waheguru, to the contrary of those who rather listen to their own intutions and poison themselves to spiritual death.</p><p></p><p>"You are ordained to always recite Waheguru as the Waheguru recitation pleases your Guru.</p><p></p><p>The followers of Guru recite Waheguru always, in their sleep as well as in their awakened hours. </p><p></p><p>'Says Nanak, they who contemplate all the time are cleansed'.</p><p>'Says Nanak, those who recite Waheguru from the deapth of their heart, will achieve salvation and will not be answerable to the Angles of Judgement'.</p><p></p><p></p><p></p><p>Waheguru as an expression of the Creator:</p><p></p><p>The word Waheguru adorns the Divine as, one equal to whom is none other. Thus it is said in Sri Guru Granth Sahib:</p><p></p><p>"Waha Waha bani</p><p>nirankar hai...."</p><p></p><p>'The term Waha or Waheguru denotes the Formless who is Matchless'. </p><p>'The term Waha(or Waheguru) denotes praise of the Lord as it is realized by those seeking guidance from the Guru'.</p><p>'The term Waha(or Waheguru) denotes the transcendental Truth through which the seekers may reach the Lord'.</p><p></p><p></p><p></p><p>Waheguru as an expression of gratitude for the gift of life:</p><p></p><p>The Guru ordains recitation of Waheguru as an act of thanksgiving to God. Thanksgiving is an expression of gratitude for numerous gifts received. Through chanting</p><p>of Waheguru, a Sikh transforms the entire creation as an occassion to experience the Divine and to live in the gratitude of God for the gift of life and numerous other</p><p>bounties.</p><p></p><p>"Wahu khasam tu Wahu</p><p>jin rach rachna ham kiye"</p><p></p><p>'Indescribable is Waheguru who brought us to this world through His creation'.</p><p>'Praise the Waheguru who blesses us with livelihood'.</p><p>'Praise Waheguru who is the master of my soul'.</p><p></p><p></p><p></p><p>Waheguru as a means of purification:</p><p></p><p>In the Sikh tradition, cleansing deeds are especially stressed. They are expressed as 'isnaan' which is one leg of Sikh tripod. The corporal personality of a Sikh</p><p>stands on three legs namely:</p><p></p><p>1. Naam - worship of the Supreme Being</p><p>2. Daan - charity(sharing of intellect, wealth and bodily skills with others)</p><p>3. Isnaan - consists of truthful living, practice of honesty in trade and profession, and in dealing with others.</p><p></p><p>Further, isnaan ordains seeking of constant company of other seekers and men of God to facilitate the path of salvation. Expression of gratitude by singing</p><p>Waheguru is also said to be a cleansing deed or isnaan. As illustrated below through a verse from Sri Guru Granth Sahib, the virtue of expressing gratitude through</p><p>recitation of Waheguru is to purify your mind, body and thought processes. Such a deed scrubs the stains of ego from one's consciousness. This effort of purification</p><p>is a necessary step towards acquisition of the Divine consciousness and towards developing a link with the Ultimate Truth.</p><p></p><p>"Recitation of Waheguru as expression of gratitude cleanses your mind and salvages your consciousness from the perversion of illusionary ego"</p><p></p><p></p><p></p><p>Waheguru as a means of salvation:</p><p></p><p>Meditation of Waheguru was ordained by the Guru as means of pleasing the Creator and of achieving salvation.</p><p></p><p>"Nanak Wah Wah kartya</p><p>Prabh paya karam prapat hoey"</p><p></p><p>'Says Nanak, by meditating on Waheguru one achieves the Lord and receives His grace'.</p><p>'Says Nanak, those who recite Waheguru from the deep of their heart, will achieve salvation and will not be answerable to the Angles of Judgement'</p></blockquote><p></p>
[QUOTE="Sikh80, post: 66383, member: 5290"] [url=http://www.sikhnet.com/sikhnet/discussion.nsf/SearchView/EC5443F029D221948725661A000A1376!OpenDocument]Sikhism - " Waheguru: The Ineffable Divine Light "..........[/url] Dr. Harbans Lal, Professor and Chairman, Department of Pharmacology, University of North Texas, Fort Worth, Texas, USA ******************************************************************************** Waheguru - The Ineffable Divine Light, by Dr. Harbans Lal Overview: In the Sikh tradition, Waheguru is a focal word around which every activity of a Sikh revolves. Waheguru simran(meditation) serves as a constant expression of an internal awareness of the Divine, and the term Waheguru is included in daily vocabulary as a social expression of Divine consciousness. Thus, in the life of a Sikh, continuous chanting of Waheguru becomes 1. A state of mind 2. A conceptual formulation of theology 3. An observance of ritual 4. A mode of communication among fellow beings. When a Sikh meditates, he/she adores the Creator as Waheguru as the prescence of the ineffable Divine light, as well as an act of thanksgiving to God. Here, thanksgiving is to express gratitude for numerous gifts received in life. When Sikhs join in community prayer, they glorify their heroes and their history by chanting loudly, Waheguru. Term Waheguru translated: Waheguru is made up of two words, "Waha", and "Guru"; the word "guru" is further made up of "Gu", and "Ru". Waha is a form of addressing the greatness of God as marvellous, wonderful, ineffable, unspeakable or simply as an expression of feeling blissful; the word Guru personifies God into illuminating energy which removes the darkness of illusion. In Sikh tradition it is the object of deity for worship. The most accepted translation today was given by the eminent Sikh historian, Bhai Santokh Singh, in his book 'Nanak Prakash'. The gurmukhi verse was translated by Sikh theologian, Sardar Kapur Singh as below: "Wahe means wondorous, that which cannot be described by means of a proposition or syllogism, Gu, means, inertia, matter, nascence, transience and Ru, means, the destroyer of them, the Light that animates and sustains pure consciousness." The term Waheguru was introduced in Gurmat by Guru Nanak who is said to ordain recitation of Waheguru as a tool(mantar) of meditation or simran. Once, Guru Nanak asked His companion Bhai Mardana, that he should continously chant Waheguru as they wished to cross the river by doing so. Perhaps, there was a hint to cross the ocean of life with the strength of Waheguru recitations. The practice of simran by recitation of mantar was meant to bring to mind the object of worship with singular attention. Thus, Waheguru is meant to serve both as a tool and the object in the Sikh practice of simran. Poet laureates of Guru's court, Bhats, witnessed Guru Amar Dass meditating on Waheguru. Their testimony is referred in Sri Guru Granth Sahib as: "Guru Amar Dass meditates by chanting Waheguru and thus He lives in bondage with the Creator." Guru Gobind Singh included a recitation of Waheguru in the Holy ritual of Baptism and ordained His followers to employ Waheguru as Gur-mantar. Since then, the recitation of Waheguru has been continuously emphasized in the Sikh injunctions. In Sri Guru Granth Sahib, there are several references to the rehat of reciting Waheguru. It is said that those who look up to the Guru for their guidance always recite Waheguru, to the contrary of those who rather listen to their own intutions and poison themselves to spiritual death. "You are ordained to always recite Waheguru as the Waheguru recitation pleases your Guru. The followers of Guru recite Waheguru always, in their sleep as well as in their awakened hours. 'Says Nanak, they who contemplate all the time are cleansed'. 'Says Nanak, those who recite Waheguru from the deapth of their heart, will achieve salvation and will not be answerable to the Angles of Judgement'. Waheguru as an expression of the Creator: The word Waheguru adorns the Divine as, one equal to whom is none other. Thus it is said in Sri Guru Granth Sahib: "Waha Waha bani nirankar hai...." 'The term Waha or Waheguru denotes the Formless who is Matchless'. 'The term Waha(or Waheguru) denotes praise of the Lord as it is realized by those seeking guidance from the Guru'. 'The term Waha(or Waheguru) denotes the transcendental Truth through which the seekers may reach the Lord'. Waheguru as an expression of gratitude for the gift of life: The Guru ordains recitation of Waheguru as an act of thanksgiving to God. Thanksgiving is an expression of gratitude for numerous gifts received. Through chanting of Waheguru, a Sikh transforms the entire creation as an occassion to experience the Divine and to live in the gratitude of God for the gift of life and numerous other bounties. "Wahu khasam tu Wahu jin rach rachna ham kiye" 'Indescribable is Waheguru who brought us to this world through His creation'. 'Praise the Waheguru who blesses us with livelihood'. 'Praise Waheguru who is the master of my soul'. Waheguru as a means of purification: In the Sikh tradition, cleansing deeds are especially stressed. They are expressed as 'isnaan' which is one leg of Sikh tripod. The corporal personality of a Sikh stands on three legs namely: 1. Naam - worship of the Supreme Being 2. Daan - charity(sharing of intellect, wealth and bodily skills with others) 3. Isnaan - consists of truthful living, practice of honesty in trade and profession, and in dealing with others. Further, isnaan ordains seeking of constant company of other seekers and men of God to facilitate the path of salvation. Expression of gratitude by singing Waheguru is also said to be a cleansing deed or isnaan. As illustrated below through a verse from Sri Guru Granth Sahib, the virtue of expressing gratitude through recitation of Waheguru is to purify your mind, body and thought processes. Such a deed scrubs the stains of ego from one's consciousness. This effort of purification is a necessary step towards acquisition of the Divine consciousness and towards developing a link with the Ultimate Truth. "Recitation of Waheguru as expression of gratitude cleanses your mind and salvages your consciousness from the perversion of illusionary ego" Waheguru as a means of salvation: Meditation of Waheguru was ordained by the Guru as means of pleasing the Creator and of achieving salvation. "Nanak Wah Wah kartya Prabh paya karam prapat hoey" 'Says Nanak, by meditating on Waheguru one achieves the Lord and receives His grace'. 'Says Nanak, those who recite Waheguru from the deep of their heart, will achieve salvation and will not be answerable to the Angles of Judgement' [/QUOTE]
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Basic Of Sikhism
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