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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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Spiritual
In Harmony With Nature
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<blockquote data-quote="spnadmin" data-source="post: 135402" data-attributes="member: 35"><p>The Supreme Being is Karta Purakh, the Creator, transcendent and All-pervasive. Creation is His manifestation. "True is He and true is His Creation, All has emanated from God Himself", says fifth Sikh Guru Arjan.</p><p></p><p>Nature has all attributes of its Creator. Vaheguru, the wondrous Master, is the data or giver as well as karta or doer. Nature is but His creation and cosmic play. Nature teaches us humility. You are humble when you are satisfied with yourself, your life and the world around. In all religions, humility is regarded as the first step towards Self-realisation. Lack of humility leads to 'haumai' the feeling 'i am', that is, ahankar, egoism or self-centredness which is considered not only as an inner disease but as root cause of all evil impulses. A man full of haumai or ego, manmukh, is oblivious of the interests of others. He asserts his own needs, and this makes him selfish and arrogant, separating him from other human beings. Guru Nanak, the founder of the Sikh faith, gives the example of a Simal tree which is very tall, symbolising an arrogant man, but this tree bears no edible fruit, and so is of no use to other life. He says, "The Simal tree is tall and straight/ But if one comes to it with hope of gain, what will one get?/ Its fruit is without taste, Its flowers have no fragrance/ Its leaves are of no use/ O Nanak, humility and sweetness are the essence of virtue and goodness/ Readily do we all pay homage to ourselves,/ Before others we refuse to bow."</p><p></p><p>Haumai is a major block in the way of realisation since it is not compatible with the practice of simran or remembering the Lord's Name, the two cannot coexist.</p><p></p><p>What is the way out, then? How to get rid of ego, the biggest hurdle to spiritual development? The first step is to realise and acknowledge the presence and power of God. Compared to the vastness and scope of God and His Creation what we are, but tiny specks on the Creation canvas? Guru Nanak regards Nature as both the manifestation and abode of God. He feels the presence of the Supreme Being in every object of Nature hills, mountains, valleys and oceans. Nature is a source of joy and peace. He says, "In Nature we see the Lord/ In Nature we hear His speech/ Nature inspires the divine awe/ In Nature is the essence of joy and peace."</p><p></p><p>Guru Nanak reminds us that each one of them is an embodiment of the divine light, which He again explains with reference to Nature, "The drop of water is in the sea,/ And the sea is in the drop of water, who shall solve the riddle?" Man is, therefore, a part of Nature and God, his goal being to merge in Him. A journey from being a manmukh or ego-centric person to a gurmukh or God-oriented one liberates you from ahankara or ego and all suffering.</p><p></p><p>Gurmukh meditates upon Nam or Sabda, bani in the form of kirtan, living life as a householder, earning an honest livelihood and sharing it with others. Therefore, it is not surprising that community service is at the very core of Sikhism, entirely relevant in current times.</p><p></p><p>October 20 is the day of the installation of the Guru Granth Sahib as the Eternal Guru.</p><p></p><p>Read more: In Harmony With Nature - The Times of India <a href="http://timesofindia.indiatimes.com/life-style/spirituality/speaking-tree/In-Harmony-With-Nature/articleshow/6776540.cms#ixzz12qW8cPDG" target="_blank">http://timesofindia.indiatimes.com/life-style/spirituality/speaking-tree/In-Harmony-With-Nature/articleshow/6776540.cms#ixzz12qW8cPDG</a></p></blockquote><p></p>
[QUOTE="spnadmin, post: 135402, member: 35"] The Supreme Being is Karta Purakh, the Creator, transcendent and All-pervasive. Creation is His manifestation. "True is He and true is His Creation, All has emanated from God Himself", says fifth Sikh Guru Arjan. Nature has all attributes of its Creator. Vaheguru, the wondrous Master, is the data or giver as well as karta or doer. Nature is but His creation and cosmic play. Nature teaches us humility. You are humble when you are satisfied with yourself, your life and the world around. In all religions, humility is regarded as the first step towards Self-realisation. Lack of humility leads to 'haumai' the feeling 'i am', that is, ahankar, egoism or self-centredness which is considered not only as an inner disease but as root cause of all evil impulses. A man full of haumai or ego, manmukh, is oblivious of the interests of others. He asserts his own needs, and this makes him selfish and arrogant, separating him from other human beings. Guru Nanak, the founder of the Sikh faith, gives the example of a Simal tree which is very tall, symbolising an arrogant man, but this tree bears no edible fruit, and so is of no use to other life. He says, "The Simal tree is tall and straight/ But if one comes to it with hope of gain, what will one get?/ Its fruit is without taste, Its flowers have no fragrance/ Its leaves are of no use/ O Nanak, humility and sweetness are the essence of virtue and goodness/ Readily do we all pay homage to ourselves,/ Before others we refuse to bow." Haumai is a major block in the way of realisation since it is not compatible with the practice of simran or remembering the Lord's Name, the two cannot coexist. What is the way out, then? How to get rid of ego, the biggest hurdle to spiritual development? The first step is to realise and acknowledge the presence and power of God. Compared to the vastness and scope of God and His Creation what we are, but tiny specks on the Creation canvas? Guru Nanak regards Nature as both the manifestation and abode of God. He feels the presence of the Supreme Being in every object of Nature hills, mountains, valleys and oceans. Nature is a source of joy and peace. He says, "In Nature we see the Lord/ In Nature we hear His speech/ Nature inspires the divine awe/ In Nature is the essence of joy and peace." Guru Nanak reminds us that each one of them is an embodiment of the divine light, which He again explains with reference to Nature, "The drop of water is in the sea,/ And the sea is in the drop of water, who shall solve the riddle?" Man is, therefore, a part of Nature and God, his goal being to merge in Him. A journey from being a manmukh or ego-centric person to a gurmukh or God-oriented one liberates you from ahankara or ego and all suffering. Gurmukh meditates upon Nam or Sabda, bani in the form of kirtan, living life as a householder, earning an honest livelihood and sharing it with others. Therefore, it is not surprising that community service is at the very core of Sikhism, entirely relevant in current times. October 20 is the day of the installation of the Guru Granth Sahib as the Eternal Guru. Read more: In Harmony With Nature - The Times of India [url]http://timesofindia.indiatimes.com/life-style/spirituality/speaking-tree/In-Harmony-With-Nature/articleshow/6776540.cms#ixzz12qW8cPDG[/url] [/QUOTE]
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