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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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Hunkaar (ego)
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<blockquote data-quote="Kookar Guru da" data-source="post: 113056" data-attributes="member: 9900"><p>Vahiguru Jee Ka Khalsa</p><p>Vahiguru Jee Kee Fateh !</p><p></p><p>Excellent article Veerjee.</p><p></p><p>I have always understood haumai to mean ego. Ego is the Latin for "I am", so we could plausibly translate haumai as "I am-ness". Even in Punjabi "I am" is translated "Main haan". Turn it around and it's "Haan main"...haumai.</p><p></p><p>Hunkaar/Ahankaar I have understood to mean pride, i.e. feeling superior. Obviously haumi is the root of ahankaar.</p><p></p><p>In Maslow's hierarchy of needs, once the physiological, safety and belonging needs are satisfied, there still remains a need for esteem. This is all about haumai. In office environments this is typically seen - competition for importance, seniority, knowledge, visibility, status. In Gurdwaras we see it too: typically Gurdwara management is made up of individuals that are not the most educated or successful in life, and so they seek to fulfil their esteem needs at the Gurdwara.</p><p></p><p>But if the esteem need is satisfied, the human still has a need for something else for he is yet not satisfied. The pinnacle of Maslow's hierarchy is Self Actualisation, a strange term that needs unpicking. One way to understand this is to consider Viktor Frankl's work. An Austrian Jew and a highly qualified professional pycho-analyst, Frankl was arrested by the Nazis and tortured in Auschwitz and Dachau concentration camps. He observed human behaviour in those extreme circumstances from a scientist's viewpoint. Some inmates reverted to animal behaviour while others behaved "like saints".</p><p></p><p>A couple of quotes:</p><p>1. "We who lived in concentration camps can remember the men who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number, but they offer sufficient proof that everything can be taken from a man but one thing: the last of the human freedoms -- to choose one's attitude in any given set of circumstances, to choose one's own way."</p><p></p><p>2. "A human being is not one thing among others; things determine each other, but man is ultimately self-determining. What he becomes - within the limits of endowment and environment- he has made out of himself. In the concentration camps, for example, in this living laboratory and on this testing ground, we watched and witnessed some of our comrades behave like swine while others behaved like saints. Man has both potentialities within himself; which one is actualized depends on decisions but not on conditions."</p><p></p><p>So those that behaved like saints did so by virtue of their selflessness, i.e. not haumai. It was more important to those saints to help others than to satisfy their own needs. This is the very ideal of haumai-less behaviour. Perhaps Maslow's pinnacle ought to be called Self-Effacement instead.</p><p></p><p>As Bhagat Ravidas says on panna 657:</p><p><span style="font-family: 'AnmolLipi'"><span style="font-size: 12px">jb hm hoqy qb qU nwhI Ab qUhI mY nwhI ]</span></span></p><p><span style="font-family: 'AnmolLipi'"><span style="font-family: 'Arial'"><span style="font-family: 'Verdana'">When there was me then there was no You, now there is You and no me.</span></span></span></p><p><span style="font-family: 'AnmolLipi'"><span style="font-family: 'Arial'"></span></span></p><p>Therefore, the very thing that separates us from Akal Purkh is the sense of "I".</p><p></p><p>When there is no more "I", one can pass the most extreme tests. Guru Arjun in the boiling cauldron utters only "Tera bhaNa meettha laage". Bhai Mani Singh is butchered joint by joint but will not yield his faith. The chhote Sahibzade are bricked alive and shout Vahiguru Jee Ka Khalsa, Vahiguru Jee Kee Fateh! Bhai Taru Singh willingly has his scalp removed to retain the sanctity of his kesh. At Jaito Morcha, the British become exhausted from beating one Sikh after another, yet the line of Singhs waiting for the punishment only gets longer. The Punjab police eliminate a generation of Sikh youth in fake encounters and apply viscious tortures to tens of thousands, yet theGuru has not finished this story yet. </p><p><a href="http://www.youtube.com/watch?v=HkBlojgxCxo" target="_blank">YouTube - SIKH HISTORY (MUST WATCH!!!)</a></p><p></p><p>All these are only possible when the "I" is obliterated. For where there is no "I", there is only You, O Beloved.</p><p></p><p>- Kookar</p><p></p><p>Vahiguru Jee Ka Khalsa</p><p>Vahiguru Jee Kee Fateh !</p></blockquote><p></p>
[QUOTE="Kookar Guru da, post: 113056, member: 9900"] Vahiguru Jee Ka Khalsa Vahiguru Jee Kee Fateh ! Excellent article Veerjee. I have always understood haumai to mean ego. Ego is the Latin for "I am", so we could plausibly translate haumai as "I am-ness". Even in Punjabi "I am" is translated "Main haan". Turn it around and it's "Haan main"...haumai. Hunkaar/Ahankaar I have understood to mean pride, i.e. feeling superior. Obviously haumi is the root of ahankaar. In Maslow's hierarchy of needs, once the physiological, safety and belonging needs are satisfied, there still remains a need for esteem. This is all about haumai. In office environments this is typically seen - competition for importance, seniority, knowledge, visibility, status. In Gurdwaras we see it too: typically Gurdwara management is made up of individuals that are not the most educated or successful in life, and so they seek to fulfil their esteem needs at the Gurdwara. But if the esteem need is satisfied, the human still has a need for something else for he is yet not satisfied. The pinnacle of Maslow's hierarchy is Self Actualisation, a strange term that needs unpicking. One way to understand this is to consider Viktor Frankl's work. An Austrian Jew and a highly qualified professional pycho-analyst, Frankl was arrested by the Nazis and tortured in Auschwitz and Dachau concentration camps. He observed human behaviour in those extreme circumstances from a scientist's viewpoint. Some inmates reverted to animal behaviour while others behaved "like saints". A couple of quotes: 1. "We who lived in concentration camps can remember the men who walked through the huts comforting others, giving away their last piece of bread. They may have been few in number, but they offer sufficient proof that everything can be taken from a man but one thing: the last of the human freedoms -- to choose one's attitude in any given set of circumstances, to choose one's own way." 2. "A human being is not one thing among others; things determine each other, but man is ultimately self-determining. What he becomes - within the limits of endowment and environment- he has made out of himself. In the concentration camps, for example, in this living laboratory and on this testing ground, we watched and witnessed some of our comrades behave like swine while others behaved like saints. Man has both potentialities within himself; which one is actualized depends on decisions but not on conditions." So those that behaved like saints did so by virtue of their selflessness, i.e. not haumai. It was more important to those saints to help others than to satisfy their own needs. This is the very ideal of haumai-less behaviour. Perhaps Maslow's pinnacle ought to be called Self-Effacement instead. As Bhagat Ravidas says on panna 657: [FONT=AnmolLipi][SIZE=3]jb hm hoqy qb qU nwhI Ab qUhI mY nwhI ][/SIZE] [FONT=Arial][FONT=Verdana]When there was me then there was no You, now there is You and no me.[/FONT] [/FONT][/FONT] Therefore, the very thing that separates us from Akal Purkh is the sense of "I". When there is no more "I", one can pass the most extreme tests. Guru Arjun in the boiling cauldron utters only "Tera bhaNa meettha laage". Bhai Mani Singh is butchered joint by joint but will not yield his faith. The chhote Sahibzade are bricked alive and shout Vahiguru Jee Ka Khalsa, Vahiguru Jee Kee Fateh! Bhai Taru Singh willingly has his scalp removed to retain the sanctity of his kesh. At Jaito Morcha, the British become exhausted from beating one Sikh after another, yet the line of Singhs waiting for the punishment only gets longer. The Punjab police eliminate a generation of Sikh youth in fake encounters and apply viscious tortures to tens of thousands, yet theGuru has not finished this story yet. [url="http://www.youtube.com/watch?v=HkBlojgxCxo"]YouTube - SIKH HISTORY (MUST WATCH!!!)[/url] All these are only possible when the "I" is obliterated. For where there is no "I", there is only You, O Beloved. - Kookar Vahiguru Jee Ka Khalsa Vahiguru Jee Kee Fateh ! [/QUOTE]
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