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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
Emphasis When Reading Gurbani
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<blockquote data-quote="Original" data-source="post: 205989" data-attributes="member: 14400"><p>Ishna Ji -</p><p></p><p>You're understanding is developing, which means, you're getting closer to the shabd. Shabd in its simplest forms is sound [literal], which is made-up of breath or air [meaning, pad]. Sikhism is underpinned by "1" maxim [tuk], that is, <strong>"shabd guru"</strong> [meaning, sound is guru], <strong>"surat dhun chela"</strong> [meaning, nanak's consciousness soaked in this melodious sound and is forever disciple of that sound]. Nanak made it absolutely clear to the Sidhas, that look fellas, "sound is my Guru and when I'm fully drenched in it, my consciousness enjoys beyond calculation". Expand that further you'll find that <span style="color: rgb(255, 0, 255)">sound<span style="color: rgb(0, 0, 0)"> n</span></span> <span style="color: rgb(255, 0, 255)">guru </span>are interchangeable as nouns and synonymous as adjectives.</p><p></p><p>Ishna JI, I'd like to by way of an opinion cite an observation. The reading of Jap Ji Sahib [JJS] as a poem from start to finish is like watching a movie from start to finish. If you miss out the juicy bits of the film which makes up the movie you will fail to fully understand the movie in its entirety. Yes, you'll have an idea overall, but you'd miss the plot. Similarly, reading the above tuk [<a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%97%E0%A9%81%E0%A8%B0%E0%A8%AE%E0%A9%81%E0%A8%96%E0%A8%BF" target="_blank"><u>ਗੁਰਮੁਖਿ </u></a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%A8%E0%A8%BE%E0%A8%A6%E0%A9%B0" target="_blank"><u>ਨਾਦੰ </u></a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%97%E0%A9%81%E0%A8%B0%E0%A8%AE%E0%A9%81%E0%A8%96%E0%A8%BF" target="_blank"><u>ਗੁਰਮੁਖਿ </u></a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%B5%E0%A9%87%E0%A8%A6%E0%A9%B0" target="_blank"><u>ਵੇਦੰ </u></a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%97%E0%A9%81%E0%A8%B0%E0%A8%AE%E0%A9%81%E0%A8%96%E0%A8%BF" target="_blank"><u>ਗੁਰਮੁਖਿ </u></a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%B0%E0%A8%B9%E0%A8%BF%E0%A8%86" target="_blank"><u>ਰਹਿਆ </u></a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%B8%E0%A8%AE%E0%A8%BE%E0%A8%88" target="_blank"><u>ਸਮਾਈ </u></a>॥] without background knowledge [ideology] is like watching the movie in dribs n drabs.</p><p></p><p>Allow me take you to pauri 30 of JJS to give you a little bit of reasoning for Nanak's construction of JJS as a whole. Nanak has gone beyond the scene to bring pauri 30 into play. Hindu ideology speaks of the trinity [shiv, vish n brahma]. Before creation took place, Shakti [meaning, energy, allegedly went over to her sons, Brahma n Vishnu to have sex with her to bring about creation. They refused. She went over to Shiva disguised as Pārbati. He obliged and as a result creation came into being]. What Nanak is saying in pauri 5 JJS is, "gurmukh nadam gurmukh vedam gurmukh reya samai", that is, it is through the <span style="color: rgb(255, 0, 255)">guru</span> the <strong>sound</strong> [nadam, pronounced with an m and not n] and the <strong>knowledge</strong> [vedam] is made possible to grasp which is always here. Then nanak goes on to explain "gur ishar gur gorakh varma gur parbati maiee", meaning, the 3 are for us gurus metaphorically or ideologically [note, nanak did not set out to bring about a different religion, but went to show the masses how it ought to be interpreted and practiced] because the "operative" word is <span style="color: rgb(255, 0, 255)">guru. <span style="color: rgb(0, 0, 0)">Nanak's message is the importance of <span style="color: rgb(255, 0, 255)">Guru</span></span><span style="color: rgb(0, 0, 0)"> and that the Shabd is Guru.</span>The three are seen as energies only and the real work is done by the Guru [nam, under whose command the three energies operate].</span></p><p><span style="color: rgb(255, 0, 255)"></span></p><p><span style="color: rgb(255, 0, 255)"><span style="color: rgb(0, 0, 0)">In the above tuk the operative word is</span> "guru" <span style="color: rgb(0, 0, 0)">and the emphasis is placed upon</span> "gurmukh", <span style="color: rgb(0, 0, 0)">meaning he/she facing or having a</span> Guru [</span><span style="color: #000000">believer in God or Nam]. Nanak is trying to dispel the myth of the Hindu Trinity and raise the awareness of the human soul to grasp the wisdom of the Guru. Guru in this context is God and God rulz Brahma, Vishnu and Shiva.</span></p><p><span style="color: #000000"></span></p><p><span style="color: #000000">Hope it helps !</span></p></blockquote><p></p>
[QUOTE="Original, post: 205989, member: 14400"] Ishna Ji - You're understanding is developing, which means, you're getting closer to the shabd. Shabd in its simplest forms is sound [literal], which is made-up of breath or air [meaning, pad]. Sikhism is underpinned by "1" maxim [tuk], that is, [B]"shabd guru"[/B] [meaning, sound is guru], [B]"surat dhun chela"[/B] [meaning, nanak's consciousness soaked in this melodious sound and is forever disciple of that sound]. Nanak made it absolutely clear to the Sidhas, that look fellas, "sound is my Guru and when I'm fully drenched in it, my consciousness enjoys beyond calculation". Expand that further you'll find that [COLOR=rgb(255, 0, 255)]sound[COLOR=rgb(0, 0, 0)] n[/COLOR][/COLOR] [COLOR=rgb(255, 0, 255)]guru [/COLOR]are interchangeable as nouns and synonymous as adjectives. Ishna JI, I'd like to by way of an opinion cite an observation. The reading of Jap Ji Sahib [JJS] as a poem from start to finish is like watching a movie from start to finish. If you miss out the juicy bits of the film which makes up the movie you will fail to fully understand the movie in its entirety. Yes, you'll have an idea overall, but you'd miss the plot. Similarly, reading the above tuk [[URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%97%E0%A9%81%E0%A8%B0%E0%A8%AE%E0%A9%81%E0%A8%96%E0%A8%BF'][U]ਗੁਰਮੁਖਿ [/U][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%A8%E0%A8%BE%E0%A8%A6%E0%A9%B0'][U]ਨਾਦੰ [/U][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%97%E0%A9%81%E0%A8%B0%E0%A8%AE%E0%A9%81%E0%A8%96%E0%A8%BF'][U]ਗੁਰਮੁਖਿ [/U][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%B5%E0%A9%87%E0%A8%A6%E0%A9%B0'][U]ਵੇਦੰ [/U][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%97%E0%A9%81%E0%A8%B0%E0%A8%AE%E0%A9%81%E0%A8%96%E0%A8%BF'][U]ਗੁਰਮੁਖਿ [/U][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%B0%E0%A8%B9%E0%A8%BF%E0%A8%86'][U]ਰਹਿਆ [/U][/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%B8%E0%A8%AE%E0%A8%BE%E0%A8%88'][U]ਸਮਾਈ [/U][/URL]॥] without background knowledge [ideology] is like watching the movie in dribs n drabs. Allow me take you to pauri 30 of JJS to give you a little bit of reasoning for Nanak's construction of JJS as a whole. Nanak has gone beyond the scene to bring pauri 30 into play. Hindu ideology speaks of the trinity [shiv, vish n brahma]. Before creation took place, Shakti [meaning, energy, allegedly went over to her sons, Brahma n Vishnu to have sex with her to bring about creation. They refused. She went over to Shiva disguised as Pārbati. He obliged and as a result creation came into being]. What Nanak is saying in pauri 5 JJS is, "gurmukh nadam gurmukh vedam gurmukh reya samai", that is, it is through the [COLOR=rgb(255, 0, 255)]guru[/COLOR] the [B]sound[/B] [nadam, pronounced with an m and not n] and the [B]knowledge[/B] [vedam] is made possible to grasp which is always here. Then nanak goes on to explain "gur ishar gur gorakh varma gur parbati maiee", meaning, the 3 are for us gurus metaphorically or ideologically [note, nanak did not set out to bring about a different religion, but went to show the masses how it ought to be interpreted and practiced] because the "operative" word is [COLOR=rgb(255, 0, 255)]guru. [COLOR=rgb(0, 0, 0)]Nanak's message is the importance of [COLOR=rgb(255, 0, 255)]Guru[/COLOR][/COLOR][COLOR=rgb(0, 0, 0)] and that the Shabd is Guru.[/COLOR]The three are seen as energies only and the real work is done by the Guru [nam, under whose command the three energies operate].[/COLOR] [COLOR=rgb(255, 0, 255)] [COLOR=rgb(0, 0, 0)]In the above tuk the operative word is[/COLOR] "guru" [COLOR=rgb(0, 0, 0)]and the emphasis is placed upon[/COLOR] "gurmukh", [COLOR=rgb(0, 0, 0)]meaning he/she facing or having a[/COLOR] Guru [[/COLOR][COLOR=#000000]believer in God or Nam]. Nanak is trying to dispel the myth of the Hindu Trinity and raise the awareness of the human soul to grasp the wisdom of the Guru. Guru in this context is God and God rulz Brahma, Vishnu and Shiva. Hope it helps ![/COLOR] [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Emphasis When Reading Gurbani
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