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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
Concept Of Naam In Sikhi
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<blockquote data-quote="roopk" data-source="post: 55304" data-attributes="member: 4845"><p><a href="http://www.sikhnet.com/Sikhnet/discussion.nsf/3d8d6eacce83bad8872564280070c2b3/3a6e0d8facb2ed8c87256623002a5e2d!OpenDocument&Highlight=0" target="_blank">Sikhism and Monotheism</a></p><p>The article "Naam and Sabad" was published in the journal "Studies In Sikhism and Comparative Religion" a publication of the Guru Nanak Foundation, New Delhi. The author Sardar Daljeet Singh was formerly Secretary to the Government of Punjab, Department of Education. The following are some excerpts:</p><p> </p><p> </p><p>(i) God in Sikhism is Monotheistic. God is both "Transcendent" and "Immanent" and the world is his Creation.</p><p> </p><p>(ii) The Transcendent God expresed Himself in "Naam" and "Sabad" that created the world.</p><p> </p><p>(iii) "Naam" and "Sabad" are the 'Creative and Dynamic Immanence of God'.</p><p> </p><p>(iv) The Sikh Gurus have clearly emphasized the transcendental character of God by saying that the world was created in time and space and the Transcendental God had been there while the world was uncreated. It is also stated that the "Word" was in God when there was no universe or form. "Naam" was prior to the creation of the universe i.e. "God manifested into Naam, after it the world was created."</p><p> </p><p>(v) In no religious Scripture the distinction between the transcendent and the immanent aspects of God is made more clear than in the Guru Granth because God's Immanence has been given separate names viz. Naam, Will and Word. Evidently, all immanence can be expressed only in relation to the realm of creation i.e. when God's immanence as Naam creates, sustains and controls the world of name and form; when God's immanence as His Will moves and directs the becoming world; when His Immanence as His Word informs and supports the universe. In short, "He (God) is pervading everywhere (Immanent) and yet He is beyond everything, beyond pleasure and pain(Transcendent)." </p><p> </p><p>(vi) Throughout the hymns of Guru Granth, nothing is more significant than acceptance of Creature-Creator relation between man and God. Invariably, God has been addressed as "Thou", "Father", "Mother", "Beloved" etc. Infact, a majority of the hymns are in the form of prayers, addresed to God........So much so that the Guru calls himself as the "lowliest of the low", and never does he mention another person as "That is Thou". The fifth Guru declined to include in the Guru Granth a hymn of Bhagat Kaanhaa, saying, "I am He, O I am the same", because the Guru felt it to be contrary to the Sikh thesis that man is not and cannot be God though he can be His instrument.</p></blockquote><p></p>
[QUOTE="roopk, post: 55304, member: 4845"] [url=http://www.sikhnet.com/Sikhnet/discussion.nsf/3d8d6eacce83bad8872564280070c2b3/3a6e0d8facb2ed8c87256623002a5e2d!OpenDocument&Highlight=0]Sikhism and Monotheism[/url] The article "Naam and Sabad" was published in the journal "Studies In Sikhism and Comparative Religion" a publication of the Guru Nanak Foundation, New Delhi. The author Sardar Daljeet Singh was formerly Secretary to the Government of Punjab, Department of Education. The following are some excerpts: (i) God in Sikhism is Monotheistic. God is both "Transcendent" and "Immanent" and the world is his Creation. (ii) The Transcendent God expresed Himself in "Naam" and "Sabad" that created the world. (iii) "Naam" and "Sabad" are the 'Creative and Dynamic Immanence of God'. (iv) The Sikh Gurus have clearly emphasized the transcendental character of God by saying that the world was created in time and space and the Transcendental God had been there while the world was uncreated. It is also stated that the "Word" was in God when there was no universe or form. "Naam" was prior to the creation of the universe i.e. "God manifested into Naam, after it the world was created." (v) In no religious Scripture the distinction between the transcendent and the immanent aspects of God is made more clear than in the Guru Granth because God's Immanence has been given separate names viz. Naam, Will and Word. Evidently, all immanence can be expressed only in relation to the realm of creation i.e. when God's immanence as Naam creates, sustains and controls the world of name and form; when God's immanence as His Will moves and directs the becoming world; when His Immanence as His Word informs and supports the universe. In short, "He (God) is pervading everywhere (Immanent) and yet He is beyond everything, beyond pleasure and pain(Transcendent)." (vi) Throughout the hymns of Guru Granth, nothing is more significant than acceptance of Creature-Creator relation between man and God. Invariably, God has been addressed as "Thou", "Father", "Mother", "Beloved" etc. Infact, a majority of the hymns are in the form of prayers, addresed to God........So much so that the Guru calls himself as the "lowliest of the low", and never does he mention another person as "That is Thou". The fifth Guru declined to include in the Guru Granth a hymn of Bhagat Kaanhaa, saying, "I am He, O I am the same", because the Guru felt it to be contrary to the Sikh thesis that man is not and cannot be God though he can be His instrument. [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Concept Of Naam In Sikhi
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