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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="BhagatSingh" data-source="post: 160388" data-attributes="member: 2610"><p>Ambarsaria ji,</p><p>I think carbon filters are not the same as carbon compounds released from burning clarified butter.</p><p></p><p>Now I am actually not interested in the health benefits as much. I am more interested in psychological and spiritual benefits, and I am more interested in the tradition itself. As you know traditions are very important e.g. Tying a turban is a tradition, and a very important one. A turban serves little in terms of utility (protects from heat and cold but so does a cap, looks cool and different) but it's importance becomes crystal clear because of the tradition behind it! Traditions are also valuable as they carry with them the wisdom of the past. If we look into the traditions, then we can see the wisdom. We should not be quick to break away from traditions without careful thought and respect. By respecting traditions as adults we teach newer generations to respect the system we set up to guide them. </p><p></p><p>Now I have already talked about the psychological and spiritual value. It is important to interact with nature. Not nature through some technological barrier (e.g. heating/cooling systems, artificial light) but nature as it is of it's own accord. Nature is energy, nature is vitality, nature is freedom. It is important to have a lived experience of nature by touching, smelling, seeing, hearing, interacting in other ways. Why is interacting with nature important? Gyani ji and I have already talked about how when we look into ourselves, there is a shift and we find that we are nature. Similarly, when we look deeply into nature, when we attentively interact with it through our 5 senses, we find nature is us. (These shifts in thought are uncommon but do happen). <em>Agni</em> then becomes <em>agni dev</em>, <em>agni</em> as a divine man! Those who do not know <em>agni</em> through their five senses and those who do not know <em>agni</em> as themselves, do not know <em>agni dev</em>. Similar to how we can say that those who do not know the <em>guru</em>, do not know <em>gurudev</em>.</p><p></p><p>ਗੁਰਦੇਵ ਸਤਿਗੁਰੁ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਗੁਰਦੇਵ ਨਾਨਕ ਹਰਿ ਨਮਸਕਰਾ ॥੧॥</p><p>गुरदेव सतिगुरु पारब्रहमु परमेसरु गुरदेव नानक हरि नमसकरा ॥१॥</p><p>Gurḏev saṯgur pārbarahm parmesar gurḏev Nānak har namaskarā. ||1||</p><p>The Divine Guru is the True Guru, the Supreme Lord God, the Transcendent Lord; Nanak bows in humble reverence to the Lord, the Divine Guru. ||1||</p><p>pg 250</p><p>One might think it is ridiculous for Guru Arjan Dev ji to suggest such a thing that <em>guru</em> is ਬ੍ਰਹਮੁ, the Ultimate Reality. However, I think that Guru Arjan Dev ji has looked deeply into <em>guru</em> and <em>gurbani</em> and found the Ultimate Reality through it. Guru and Gurbani are just forms. Clearly, we should be concerned with the painter not the painting as Bhagat Kabir says. But it is through the forms we find the formless. It is through the painting that we come to know the painter. The painter is a painter because of the painting.</p><p></p><p>Enough rambling. Cheers</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 160388, member: 2610"] Ambarsaria ji, I think carbon filters are not the same as carbon compounds released from burning clarified butter. Now I am actually not interested in the health benefits as much. I am more interested in psychological and spiritual benefits, and I am more interested in the tradition itself. As you know traditions are very important e.g. Tying a turban is a tradition, and a very important one. A turban serves little in terms of utility (protects from heat and cold but so does a cap, looks cool and different) but it's importance becomes crystal clear because of the tradition behind it! Traditions are also valuable as they carry with them the wisdom of the past. If we look into the traditions, then we can see the wisdom. We should not be quick to break away from traditions without careful thought and respect. By respecting traditions as adults we teach newer generations to respect the system we set up to guide them. Now I have already talked about the psychological and spiritual value. It is important to interact with nature. Not nature through some technological barrier (e.g. heating/cooling systems, artificial light) but nature as it is of it's own accord. Nature is energy, nature is vitality, nature is freedom. It is important to have a lived experience of nature by touching, smelling, seeing, hearing, interacting in other ways. Why is interacting with nature important? Gyani ji and I have already talked about how when we look into ourselves, there is a shift and we find that we are nature. Similarly, when we look deeply into nature, when we attentively interact with it through our 5 senses, we find nature is us. (These shifts in thought are uncommon but do happen). [I]Agni[/I] then becomes [I]agni dev[/I], [I]agni[/I] as a divine man! Those who do not know [I]agni[/I] through their five senses and those who do not know [I]agni[/I] as themselves, do not know [I]agni dev[/I]. Similar to how we can say that those who do not know the [I]guru[/I], do not know [I]gurudev[/I]. ਗੁਰਦੇਵ ਸਤਿਗੁਰੁ ਪਾਰਬ੍ਰਹਮੁ ਪਰਮੇਸਰੁ ਗੁਰਦੇਵ ਨਾਨਕ ਹਰਿ ਨਮਸਕਰਾ ॥੧॥ गुरदेव सतिगुरु पारब्रहमु परमेसरु गुरदेव नानक हरि नमसकरा ॥१॥ Gurḏev saṯgur pārbarahm parmesar gurḏev Nānak har namaskarā. ||1|| The Divine Guru is the True Guru, the Supreme Lord God, the Transcendent Lord; Nanak bows in humble reverence to the Lord, the Divine Guru. ||1|| pg 250 One might think it is ridiculous for Guru Arjan Dev ji to suggest such a thing that [I]guru[/I] is ਬ੍ਰਹਮੁ, the Ultimate Reality. However, I think that Guru Arjan Dev ji has looked deeply into [I]guru[/I] and [I]gurbani[/I] and found the Ultimate Reality through it. Guru and Gurbani are just forms. Clearly, we should be concerned with the painter not the painting as Bhagat Kabir says. But it is through the forms we find the formless. It is through the painting that we come to know the painter. The painter is a painter because of the painting. Enough rambling. Cheers [/QUOTE]
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