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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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<blockquote data-quote="ActsOfGod" data-source="post: 195462" data-attributes="member: 18366"><p>Seva, charity, compassion, helping others, being a good person, etc. are all commendable and worthy of our efforts.</p><p></p><p>However, there is a distinction to be made. As far as I understand it, in Sikhi the concept of worship is very different than the Judeo-Christian view. In Sohila, Guru Sahib describes the worship of the Almighty. It's not anything like the Christian concept of worshipping God. Sikhs don't go to the Gurudwara on Sunday to perform worship. That's a very Christian type of paradigm, and unfortunately many Sikhs have fallen into that thinking. A Gurudwara is a place of learning. A Sikh goes to the Gurudwara to receive spiritual instruction from Guru Sahib. Very different paradigm than that of going to church and worshipping the Lord.</p><p></p><p>As far as I understand things, sitting in a room and meditating really isn't what's prescribed for a Sikh. There's nothing wrong with meditation, but that's not the goal, per se. Sikhi is all about action. This Earth is the realm of action. Therefore, a Sikh is to fulfill his or her duty in this realm, while understanding that when all is said and done, it's all just a play, an act, a show. The reality is hidden from us, shrouded in mystery by Maya. The whole world dances to it's tune, and are duped like people in The Matrix.</p><p></p><p>So in a way, Gurbani is the message that frees us from this dream. You don't have to pray a lot, or believe in God, etc. What you do have to do, is wake up from the slumber, escape from the hypnosis, and recognize the reality of the situation we are all in. It's more akin to freedom from shackles, or escape from a prison camp, than "being religious".</p><p></p><p>So to answer the question, which Sikh has embraced the bigger ideal, I think I would say neither. Or both. Because the bigger ideal is bigger then either of the two choices. There is more going on than we realize. Gurbani is multi-faceted, deep, complex, with layers upon layers of meaning. The deeper you dive into it, the more vast you discover it to be. Down the proverbial rabbit-hole we go ... </p><p></p><p>Gurbani exhorts us to recognize our True Selves. Where we came from. What we came here to do (there is a reason why we are here). Recognize the divinity in ourselves and all beings. Reconnect with our Creator whom we have forgotten in the course of growing up and being entangled by Maya and all it's influences. And fulfill our life's mission, the reason why we came to this Earth. Realizing that, and fulfilling it, is the biggest ideal.</p><p></p><p>GurFateh!</p><p>AoG</p></blockquote><p></p>
[QUOTE="ActsOfGod, post: 195462, member: 18366"] Seva, charity, compassion, helping others, being a good person, etc. are all commendable and worthy of our efforts. However, there is a distinction to be made. As far as I understand it, in Sikhi the concept of worship is very different than the Judeo-Christian view. In Sohila, Guru Sahib describes the worship of the Almighty. It's not anything like the Christian concept of worshipping God. Sikhs don't go to the Gurudwara on Sunday to perform worship. That's a very Christian type of paradigm, and unfortunately many Sikhs have fallen into that thinking. A Gurudwara is a place of learning. A Sikh goes to the Gurudwara to receive spiritual instruction from Guru Sahib. Very different paradigm than that of going to church and worshipping the Lord. As far as I understand things, sitting in a room and meditating really isn't what's prescribed for a Sikh. There's nothing wrong with meditation, but that's not the goal, per se. Sikhi is all about action. This Earth is the realm of action. Therefore, a Sikh is to fulfill his or her duty in this realm, while understanding that when all is said and done, it's all just a play, an act, a show. The reality is hidden from us, shrouded in mystery by Maya. The whole world dances to it's tune, and are duped like people in The Matrix. So in a way, Gurbani is the message that frees us from this dream. You don't have to pray a lot, or believe in God, etc. What you do have to do, is wake up from the slumber, escape from the hypnosis, and recognize the reality of the situation we are all in. It's more akin to freedom from shackles, or escape from a prison camp, than "being religious". So to answer the question, which Sikh has embraced the bigger ideal, I think I would say neither. Or both. Because the bigger ideal is bigger then either of the two choices. There is more going on than we realize. Gurbani is multi-faceted, deep, complex, with layers upon layers of meaning. The deeper you dive into it, the more vast you discover it to be. Down the proverbial rabbit-hole we go ... Gurbani exhorts us to recognize our True Selves. Where we came from. What we came here to do (there is a reason why we are here). Recognize the divinity in ourselves and all beings. Reconnect with our Creator whom we have forgotten in the course of growing up and being entangled by Maya and all it's influences. And fulfill our life's mission, the reason why we came to this Earth. Realizing that, and fulfilling it, is the biggest ideal. GurFateh! AoG [/QUOTE]
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