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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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Death Is A Sorrow But So Is Birth Isn't It ? Jamman-maran Is A Dukh!
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<blockquote data-quote="Original" data-source="post: 201882" data-attributes="member: 14400"><p>Thank you !</p><p></p><p>You're on the path - slowly but surely all will come to pass, but for now, allow me the liberty to converse generally.</p><p></p><p>First n foremost, attend to your obligations [whatever is on your plate] and deal with them accordingly. For a Sikh, an obligation over inclination is recommended -.duty bound [hukam].</p><p></p><p>And, secondly, your writings have a Buddhist ring to them? Absolutely beautiful if you ask me, because I initially got hooked to Buddist philosophy at an early age due to my martial arts school. And, it wasn't until late in life when on home turf [sikh thought] that I got to know the truth. </p><p></p><p>An observation on my part re quote "<strong>This is done by silencing the mind so that the consciousness can sit in the Sunyata undisturbed" </strong>Sherdil. </p><p></p><p>As a reflection, consider, <strong>consciousness</strong> to be "all" aliveness, living infinitely, now, today, every moment, tomorrow, yesterday [ad sach, jugad sach, havi sach, Nanak hosi v sach] ? Consider further, it is we who are in the consciousness [sat], the ever present, omnipotent. Realisation of it is becoming more n more transparent as if cloud dissipating by the piercing rays of the sun and as a result, we are elevating in our "self, our being" and becoming, and being enveloped by the subtleness of it All. Sehaj, the component part of our being goes into auto drive, the journey's cruise control takes over and effortlessly do the mind, unperturbed, enjoys vacation.</p><p></p><p>Now that is just "my" way of showing you something. Please be advised, I have no inclinations to indoctrinate or sway anyone from their chosen path. However, from a Sikh perspective it is helpful, in my view, to understand Nanak's philosophy from that of Gautma Buddha. Why ? Because Buddha, a prince who in early life enjoyed life to the max and later constructed his philosophical thought upon the premise "suffering", whereas Nanak, constructed his on the concept that life is to be "celebrated". Although, the destination re spiritually is pretty much complimentary, but the journey is more enjoyable if you're in Nanak's camp. And, the proof is in the pudding - Sikh as a "particular" social group is always fattah chucking.</p><p></p><p>Enjoy the day !</p></blockquote><p></p>
[QUOTE="Original, post: 201882, member: 14400"] Thank you ! You're on the path - slowly but surely all will come to pass, but for now, allow me the liberty to converse generally. First n foremost, attend to your obligations [whatever is on your plate] and deal with them accordingly. For a Sikh, an obligation over inclination is recommended -.duty bound [hukam]. And, secondly, your writings have a Buddhist ring to them? Absolutely beautiful if you ask me, because I initially got hooked to Buddist philosophy at an early age due to my martial arts school. And, it wasn't until late in life when on home turf [sikh thought] that I got to know the truth. An observation on my part re quote "[B]This is done by silencing the mind so that the consciousness can sit in the Sunyata undisturbed" [/B]Sherdil. As a reflection, consider, [B]consciousness[/B] to be "all" aliveness, living infinitely, now, today, every moment, tomorrow, yesterday [ad sach, jugad sach, havi sach, Nanak hosi v sach] ? Consider further, it is we who are in the consciousness [sat], the ever present, omnipotent. Realisation of it is becoming more n more transparent as if cloud dissipating by the piercing rays of the sun and as a result, we are elevating in our "self, our being" and becoming, and being enveloped by the subtleness of it All. Sehaj, the component part of our being goes into auto drive, the journey's cruise control takes over and effortlessly do the mind, unperturbed, enjoys vacation. Now that is just "my" way of showing you something. Please be advised, I have no inclinations to indoctrinate or sway anyone from their chosen path. However, from a Sikh perspective it is helpful, in my view, to understand Nanak's philosophy from that of Gautma Buddha. Why ? Because Buddha, a prince who in early life enjoyed life to the max and later constructed his philosophical thought upon the premise "suffering", whereas Nanak, constructed his on the concept that life is to be "celebrated". Although, the destination re spiritually is pretty much complimentary, but the journey is more enjoyable if you're in Nanak's camp. And, the proof is in the pudding - Sikh as a "particular" social group is always fattah chucking. Enjoy the day ! [/QUOTE]
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Death Is A Sorrow But So Is Birth Isn't It ? Jamman-maran Is A Dukh!
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