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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: 25815" 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>O Balbir ji, i have missed you all these days! <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /> </p><p> </p><p></p><p><u>snavneet</u>: </p><p>You are right about my posts being long! They tend to grow longer with every post! But, that happened because you were asking me to explain things! I had no choice. I like to make things absolutely clear from my side. </p><p>But, i do not agree that my posts are full of changing statements. </p><p> </p><p></p><p><u>snavneet</u>: </p><p>Well, you have the right to proclaim that what i have posted is controversial based on your understanding. And, i too have a right to justify myself. But saying that everyone feels the same way as you, about my posts, is just being too presumptuous. That's why i always say that 'one should just speak for oneself'. </p><p>Views and opinions tend to be subjective. You have yours and i have mine. Sikhphilosophy is a 'place' (another use of 'asthaan'!) where people can meet and share their views. And that is what we should try to do. Nothing wrong with pointing out controversies, but 'speak for yourself' and 'give the other person the right to justify her/his point', without which there cannot be a fair 'sharing of ideas'. </p><p> </p><p></p><p><u>snavneet</u>:</p><p>So, indirectly you are trying to say that you understand Gurbani in the right light and i don't! No issues with that. That is entirely subjective. You are free to translate Gurbani the way you want. And you are also free to share your views with others and to justify your views when the situation demands that. But, i feel that everybody deserves the same kind of freedom. Conflicts are bound to happen when opposite views meet. A healthy debate is one way to reach a consensus and resolve the situation. If that fails then it is better to learn from personal experience over the long run. </p><p> </p><p></p><p><u>snavneet</u>: </p><p>You are right about human life being an opportunity to collect the gift of Naam. So, let us all endeavour to realize the bliss of Naam. </p><p> </p><p>Please forgive me if any of my posts has caused you any inconvenience. That has never been my intention. I was just trying to share my views on the topic at hand. </p><p> </p><p>Wish you Love and Peace. <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /> </p><p> </p><p>Bhull Chukk Dee Khimaa Mangdaa Haan.</p><p> </p><p>______________________________________________________________________________</p><p> </p><p> </p><p>Now to sharing my views with Anoop Ji.</p><p> </p><p></p><p><u>snavneet</u>: Actually, a true 'Brahman' is any person whose mind dies while (s)he is still alive in her/his physical body. Such a person is also called a 'dwij' or twice born. First birth was from the mother's womb. This second birth takes place from the universe's womb when the egoistic mind dies permanently and the true self is realized within and without. Nobody becomes a Brahman by taking birth in a Brahman family, just like nobody becomes a Gursikh by birth. The word 'Brahman' was initially coined to represent a person who has realized the true self through the Anhad Dhun of Om. Permanent realization of the all-pervading sound of Om is considered true baptization. It is this true Amrit that bestows bliss upon the deserving devotee. As far as i have learnt, in every real spiritual path, 'Om' has the central place. It is one thing that every aspirant has to realize. Sikhs called it the Naam, Ek Omkar. Hindus call it by many names, mainly 'Om'. Buddhists call it 'Hum'. Christians call it 'Amen'. Sufis call it 'Aameen'. </p><p>'Silencing of the mind' is the aim of all meditation, when that happens then the all-pervading 'Om' is heard. Self-Realization happens. </p><p> </p><p></p><p><u>snavneet</u>: Indeed, the main reason we have had so many Prophets and Gurus throughout the ages is that we all deserve the same ultimate bliss that they realized. That's why they have inspired us through their scriptures and through personal sacrifice. They want us to realize what they realized. They have been trying to wake us up to what we have been missing. </p><p> </p><p></p><p><u>snavneet</u>: In fact, the Guru-Shishya relationship has been central to spiritual traditions throughout history. The Guru who is already one with God could easily bestow union upon the Shishya when (s)he is ready for it. No christian would imagine getting to God without Jesus, because Jesus is their Guru, although they don't use the word. For buddhists, Gautam Buddha is the Guru, that's why they sing the phrase, 'Buddham Sharanam Gachhaami". And the same is true of many other religions. Gurbani gives utmost importance to the status of the Satguru, by saying that God is received as Guru's Parsaad! Gurbani sums it up for all, in the most generic way! <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /> </p><p> </p><p>More later. </p><p>Bhull Chukk Dee Khimaa Mangdaa Haan.</p></blockquote><p></p>
[QUOTE="snavneet, post: 25815, member: 334"] Sat Sri Akaal Ji! :wah: O Balbir ji, i have missed you all these days! :) [U]snavneet[/U]: You are right about my posts being long! They tend to grow longer with every post! But, that happened because you were asking me to explain things! I had no choice. I like to make things absolutely clear from my side. But, i do not agree that my posts are full of changing statements. [U]snavneet[/U]: Well, you have the right to proclaim that what i have posted is controversial based on your understanding. And, i too have a right to justify myself. But saying that everyone feels the same way as you, about my posts, is just being too presumptuous. That's why i always say that 'one should just speak for oneself'. Views and opinions tend to be subjective. You have yours and i have mine. Sikhphilosophy is a 'place' (another use of 'asthaan'!) where people can meet and share their views. And that is what we should try to do. Nothing wrong with pointing out controversies, but 'speak for yourself' and 'give the other person the right to justify her/his point', without which there cannot be a fair 'sharing of ideas'. [U]snavneet[/U]: So, indirectly you are trying to say that you understand Gurbani in the right light and i don't! No issues with that. That is entirely subjective. You are free to translate Gurbani the way you want. And you are also free to share your views with others and to justify your views when the situation demands that. But, i feel that everybody deserves the same kind of freedom. Conflicts are bound to happen when opposite views meet. A healthy debate is one way to reach a consensus and resolve the situation. If that fails then it is better to learn from personal experience over the long run. [U]snavneet[/U]: You are right about human life being an opportunity to collect the gift of Naam. So, let us all endeavour to realize the bliss of Naam. Please forgive me if any of my posts has caused you any inconvenience. That has never been my intention. I was just trying to share my views on the topic at hand. Wish you Love and Peace. :-) Bhull Chukk Dee Khimaa Mangdaa Haan. ______________________________________________________________________________ Now to sharing my views with Anoop Ji. [U]snavneet[/U]: Actually, a true 'Brahman' is any person whose mind dies while (s)he is still alive in her/his physical body. Such a person is also called a 'dwij' or twice born. First birth was from the mother's womb. This second birth takes place from the universe's womb when the egoistic mind dies permanently and the true self is realized within and without. Nobody becomes a Brahman by taking birth in a Brahman family, just like nobody becomes a Gursikh by birth. The word 'Brahman' was initially coined to represent a person who has realized the true self through the Anhad Dhun of Om. Permanent realization of the all-pervading sound of Om is considered true baptization. It is this true Amrit that bestows bliss upon the deserving devotee. As far as i have learnt, in every real spiritual path, 'Om' has the central place. It is one thing that every aspirant has to realize. Sikhs called it the Naam, Ek Omkar. Hindus call it by many names, mainly 'Om'. Buddhists call it 'Hum'. Christians call it 'Amen'. Sufis call it 'Aameen'. 'Silencing of the mind' is the aim of all meditation, when that happens then the all-pervading 'Om' is heard. Self-Realization happens. [U]snavneet[/U]: Indeed, the main reason we have had so many Prophets and Gurus throughout the ages is that we all deserve the same ultimate bliss that they realized. That's why they have inspired us through their scriptures and through personal sacrifice. They want us to realize what they realized. They have been trying to wake us up to what we have been missing. [U]snavneet[/U]: In fact, the Guru-Shishya relationship has been central to spiritual traditions throughout history. The Guru who is already one with God could easily bestow union upon the Shishya when (s)he is ready for it. No christian would imagine getting to God without Jesus, because Jesus is their Guru, although they don't use the word. For buddhists, Gautam Buddha is the Guru, that's why they sing the phrase, 'Buddham Sharanam Gachhaami". And the same is true of many other religions. Gurbani gives utmost importance to the status of the Satguru, by saying that God is received as Guru's Parsaad! Gurbani sums it up for all, in the most generic way! :-) More later. Bhull Chukk Dee Khimaa Mangdaa Haan. [/QUOTE]
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