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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="snavneet" data-source="post: 25401" data-attributes="member: 334"><p>Sat Sri Akaal Ji. <img src="/images/smilies/whatsapp/wah.png" class="smilie" loading="lazy" alt=":wah:" title="Wah :wah:" data-shortname=":wah:" /> </p><p> </p><p>Well, it is good to know that you have begun to appreciate the importance of one-pointedness! But i feel that you still haven't understood it entirely. So, i will try my best to elaborate further. </p><p> </p><p></p><p> </p><p><u>snavneet</u>:</p><p>You have asked that question because you think that 'awareness' and 'one-pointedness' are qualitatively different. One-pointedness is nothing but 'complete awareness'. As your awareness in Sumiran grows, you will experience glimpses of 'complete awareness' or 'one-pointedness'. As you continue further, a time may come when awareness of Sumiran permanently reaches its peak. At that time, you will be aware only of Sumiran and nothing else. You will be permanently one-pointed in the act. You will be focused on the tenth door. Beyond that God is the judge. </p><p> </p><p>(Elaborating...)</p><p>On its own, "one-pointedness" can never be an act. You can't just be one-pointed. You have to be one-pointed about something. It has to go along with something. One-pointedness is being completely focused on an act. The act could be that of Sumiran or reading or dancing or singing or whatever! One-pointedness is same as total concentration. Now concentration can never exist by itself. One has to concentrate on something else. "One-pointedness" is putting all of one's "concentration" or "attention" or "Dhyaan" into some action. "Many-pointedness" means that Dhyaan or Concentration has become fragmented. In the challenge above, i asked you to 'read' one paragraph and simultaneously 'recite' Waheguru orally. I am sure you failed to do it, simply because your attention got split up into two. If your Dhyaan or focus was on 'reading' alone, you could have 'read' better. If your Dhyaan was on 'recitation' alone, you could have 'recited' better. Suppose that while doing Sumiran, you succeed in being entirely focused on the act of "Naam-Jap" alone and that no other thoughts distract you, in that case what state would you be in? You would be "one-pointed" in the act of "Sumiran", isn't it? Someone could say that your "concentration" or "focus" or "attention" or "dhyaan" was totally in the act of "Sumiran", isn't it? </p><p> </p><p>You have used the phrase 'awareness of Simran' in your last post. What does 'awareness of Sumiran' mean? What does it mean to be aware of something? Sumiran is an act that you are trying to perform. What does it really mean to be aware of this act? It simply indicates as to 'how deeply focused' you are, on the act of Sumiran. And what if your focus was 100% on Sumiran? Wouldn't that constitute one-pointedness in Sumiran? One-pointedness is a special case of awareness. It is that case when awareness of the act is complete. That is what Jaap is all about. It is about becoming 'one-pointed' in the act. When that happens and is acceptable to the Guru then He bestows the blessing of the 'Ajapaa Jaap' on His disciple. Then one enters the Sahaj-Avastha, the state in which one becomes the master of one's mind. Focus or concentration are no longer needed because the wavering mind comes to a standstill and submits itself in service. </p><p> </p><p>Hope this helps. <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p></blockquote><p></p>
[QUOTE="snavneet, post: 25401, member: 334"] Sat Sri Akaal Ji. :wah: Well, it is good to know that you have begun to appreciate the importance of one-pointedness! But i feel that you still haven't understood it entirely. So, i will try my best to elaborate further. [U]snavneet[/U]: You have asked that question because you think that 'awareness' and 'one-pointedness' are qualitatively different. One-pointedness is nothing but 'complete awareness'. As your awareness in Sumiran grows, you will experience glimpses of 'complete awareness' or 'one-pointedness'. As you continue further, a time may come when awareness of Sumiran permanently reaches its peak. At that time, you will be aware only of Sumiran and nothing else. You will be permanently one-pointed in the act. You will be focused on the tenth door. Beyond that God is the judge. (Elaborating...) On its own, "one-pointedness" can never be an act. You can't just be one-pointed. You have to be one-pointed about something. It has to go along with something. One-pointedness is being completely focused on an act. The act could be that of Sumiran or reading or dancing or singing or whatever! One-pointedness is same as total concentration. Now concentration can never exist by itself. One has to concentrate on something else. "One-pointedness" is putting all of one's "concentration" or "attention" or "Dhyaan" into some action. "Many-pointedness" means that Dhyaan or Concentration has become fragmented. In the challenge above, i asked you to 'read' one paragraph and simultaneously 'recite' Waheguru orally. I am sure you failed to do it, simply because your attention got split up into two. If your Dhyaan or focus was on 'reading' alone, you could have 'read' better. If your Dhyaan was on 'recitation' alone, you could have 'recited' better. Suppose that while doing Sumiran, you succeed in being entirely focused on the act of "Naam-Jap" alone and that no other thoughts distract you, in that case what state would you be in? You would be "one-pointed" in the act of "Sumiran", isn't it? Someone could say that your "concentration" or "focus" or "attention" or "dhyaan" was totally in the act of "Sumiran", isn't it? You have used the phrase 'awareness of Simran' in your last post. What does 'awareness of Sumiran' mean? What does it mean to be aware of something? Sumiran is an act that you are trying to perform. What does it really mean to be aware of this act? It simply indicates as to 'how deeply focused' you are, on the act of Sumiran. And what if your focus was 100% on Sumiran? Wouldn't that constitute one-pointedness in Sumiran? One-pointedness is a special case of awareness. It is that case when awareness of the act is complete. That is what Jaap is all about. It is about becoming 'one-pointed' in the act. When that happens and is acceptable to the Guru then He bestows the blessing of the 'Ajapaa Jaap' on His disciple. Then one enters the Sahaj-Avastha, the state in which one becomes the master of one's mind. Focus or concentration are no longer needed because the wavering mind comes to a standstill and submits itself in service. Hope this helps. :-) [/QUOTE]
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