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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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Gurmat Vichaar
Gurmat Vichar - Discussions
Miracles In Sri Guru Granth Sahib
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<blockquote data-quote="Harjas Kaur Khalsa" data-source="post: 80780" data-attributes="member: 2125"><p><strong>Re: Miracles in Guru Granth Sahib Ji</strong></p><p></p><p></p><p></p><p>You are entitled to your viewpoint. And I take it you have never had an experience with a ghost or much experience with dying people. If you had, you would not be so quick to dismiss as "nonsense" powerful symbolic realities. I say symbolic because these things are really quite beyond the fullness of human understanding, and so we speak in terms of this thing being like that thing which we can relate to. People tend to speak in terms of likes, similarities, symbolism. Just because a concept is symbolically richer and more powerful than the human mind can wrap a concept around doesn't by any means reflect that the symbolism is fake, nonsense or dismissable.</p><p></p><p>But I concede, I have no words which could give you an experience you have not had. Only such an experience could shake your skepticism. You believe according to your world view and understanding because you have not had any other experience to demonstrate another reality. Only then would you possibly accept the reality that Gurbani has described something which has been described in nearly every religion and culture known to humanity since ancient times, as not being mere stories or fiction but the afterlife. I would suggest you are interpreting Gurbani according to the limitations of the scientific material realm, which has no faith in what it can't measure or see and disbelieves what it can't touch, and thus scoffs at any other reality than this world, or the certainty of the body-corpse at death. The fact that some scientists have done credible research into the afterlife and communications with the dead seems not to impress you as you don't even investigate the "possibility" that Gurbani is telling you something true without discrediting outright that it is poetic exaggeration, or fabrication in the form of mere metaphor.</p><p></p><p>An avatar by definition doesn't have to come into this sansaar, but does so in order to reach God's Jyot into the darkness to liberate stuck souls. An avatar is like a Guru, without whom we could not come close to God. And I qualify that I am not saying anywhere in Gurbani it says for Sikh to follow or worship previous avatars. Nowhere in Gurbani does it say to worship Guru. But Gurbani says avatars were a manifestation (sargun presence) of the God in past ages for the purpose of uplifting humanity, and that even these have fallen into Maya. Therefore in the Kalyug Guruji gives us the Naam which originates in the Shabad which comes from the sound-current of the Naad which is not even from this level of materiality of the sansaaric world. The Naad, the Shabad and the Naam vibrate at a frequency beyond our dimensionality and emanate from the nirgun Parabrahm. The Naam can't fall under corruption as did devas or avataras from past ages, and we are enjoined to worship only the Vaheguru. But this isn't the same thing as saying that heavens, hells, devas, asuras, avataras are fake and unreal or silly stories for the superstitious. Nowhere does Gurbani say that. It says they exist.</p><p></p><p></p><p></p><p style="margin-left: 20px"><span style="color: Purple">ਅਖਰ ਮਹਿ ਤ੍ਰਿਭਵਨ ਪ੍ਰਭਿ ਧਾਰੇ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">akhar mehi thribhavan prabh dhhaarae ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">In the Word, God established the three worlds. </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਅਖਰ ਕਰਿ ਕਰਿ ਬੇਦ ਬੀਚਾਰੇ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">akhar kar kar baedh beechaarae ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">Created from the Word, the Vedas are contemplated. </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਅਖਰ ਸਾਸਤ੍ਰ ਸਿੰਮ੍ਰਿਤਿ ਪੁਰਾਨਾ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">akhar saasathr sinmrith puraanaa ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">From the Word, came the Shaastras, Simritees and Puraanas. </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਅਖਰ ਨਾਦ ਕਥਨ ਵਖ੍ਯ੍ਯਾਨਾ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">akhar naadh kathhan vakhyaanaa ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">From the Word, came the sound current of the Naad, speeches and explanations. </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਅਖਰ ਮੁਕਤਿ ਜੁਗਤਿ ਭੈ ਭਰਮਾ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">akhar mukath jugath bhai bharamaa ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">From the Word, comes the way of liberation from fear and doubt. </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਅਖਰ ਕਰਮ ਕਿਰਤਿ ਸੁਚ ਧਰਮਾ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">akhar karam kirath such dhharamaa ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">From the Word, come religious rituals, karma, sacredness and Dharma. </span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਦ੍ਰਿਸਟਿਮਾਨ ਅਖਰ ਹੈ ਜੇਤਾ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">dhrisattimaan akhar hai jaethaa ||</span></p> <p style="margin-left: 20px"><span style="color: Purple">In the visible universe, the Word is seen.</span></p> <p style="margin-left: 20px"><span style="color: Purple"></span></p> <p style="margin-left: 20px"><span style="color: Purple">ਨਾਨਕ ਪਾਰਬ੍ਰਹਮ ਨਿਰਲੇਪਾ ॥੫੪॥ </span></p> <p style="margin-left: 20px"><span style="color: Purple">naanak paarabreham niralaepaa ||54||</span></p> <p style="margin-left: 20px"><span style="color: Purple">O Nanak, the Supreme Lord God remains unattached and untouched. ||54||</span></p> <p style="margin-left: 20px"><span style="color: Purple">~SGGS Ji p. 261</span></p><p></p><p></p><p></p><p>What exactly is the ambrosial nectar of Naam? Is it something material like sugar water? Is it simply chanting in a meditative state? Is it listening to kirtan or reading Gurbani? What is Naam? Is it something in this world which is perceivable? Or is it also another form of poetic license to describe fiction and metaphor? Where exactly do our discrediting of teachings from Gurbani end, and with what concepts do they begin? It doesn't seem Gurbani has made that distinction and said, believe in these things, but disregard as mere fiction these others.</p><p></p><p>That is why I disregard that figurative approach to reading Gurbani. When I read Gurbani, I take it to mean that Guru says it means exactly what it says, and not as what I myself accept or reject as implausible or fake. Again, any comments or story about ghosts or jams would fail to be persuasive. At some point you will have the experience, and at that time, words won't even be necessary.</p><p></p><p>~Bhul chak maaf</p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 80780, member: 2125"] [b]Re: Miracles in Guru Granth Sahib Ji[/b] You are entitled to your viewpoint. And I take it you have never had an experience with a ghost or much experience with dying people. If you had, you would not be so quick to dismiss as "nonsense" powerful symbolic realities. I say symbolic because these things are really quite beyond the fullness of human understanding, and so we speak in terms of this thing being like that thing which we can relate to. People tend to speak in terms of likes, similarities, symbolism. Just because a concept is symbolically richer and more powerful than the human mind can wrap a concept around doesn't by any means reflect that the symbolism is fake, nonsense or dismissable. But I concede, I have no words which could give you an experience you have not had. Only such an experience could shake your skepticism. You believe according to your world view and understanding because you have not had any other experience to demonstrate another reality. Only then would you possibly accept the reality that Gurbani has described something which has been described in nearly every religion and culture known to humanity since ancient times, as not being mere stories or fiction but the afterlife. I would suggest you are interpreting Gurbani according to the limitations of the scientific material realm, which has no faith in what it can't measure or see and disbelieves what it can't touch, and thus scoffs at any other reality than this world, or the certainty of the body-corpse at death. The fact that some scientists have done credible research into the afterlife and communications with the dead seems not to impress you as you don't even investigate the "possibility" that Gurbani is telling you something true without discrediting outright that it is poetic exaggeration, or fabrication in the form of mere metaphor. An avatar by definition doesn't have to come into this sansaar, but does so in order to reach God's Jyot into the darkness to liberate stuck souls. An avatar is like a Guru, without whom we could not come close to God. And I qualify that I am not saying anywhere in Gurbani it says for Sikh to follow or worship previous avatars. Nowhere in Gurbani does it say to worship Guru. But Gurbani says avatars were a manifestation (sargun presence) of the God in past ages for the purpose of uplifting humanity, and that even these have fallen into Maya. Therefore in the Kalyug Guruji gives us the Naam which originates in the Shabad which comes from the sound-current of the Naad which is not even from this level of materiality of the sansaaric world. The Naad, the Shabad and the Naam vibrate at a frequency beyond our dimensionality and emanate from the nirgun Parabrahm. The Naam can't fall under corruption as did devas or avataras from past ages, and we are enjoined to worship only the Vaheguru. But this isn't the same thing as saying that heavens, hells, devas, asuras, avataras are fake and unreal or silly stories for the superstitious. Nowhere does Gurbani say that. It says they exist. [INDENT][COLOR="Purple"]ਅਖਰ ਮਹਿ ਤ੍ਰਿਭਵਨ ਪ੍ਰਭਿ ਧਾਰੇ ॥ akhar mehi thribhavan prabh dhhaarae || In the Word, God established the three worlds. ਅਖਰ ਕਰਿ ਕਰਿ ਬੇਦ ਬੀਚਾਰੇ ॥ akhar kar kar baedh beechaarae || Created from the Word, the Vedas are contemplated. ਅਖਰ ਸਾਸਤ੍ਰ ਸਿੰਮ੍ਰਿਤਿ ਪੁਰਾਨਾ ॥ akhar saasathr sinmrith puraanaa || From the Word, came the Shaastras, Simritees and Puraanas. ਅਖਰ ਨਾਦ ਕਥਨ ਵਖ੍ਯ੍ਯਾਨਾ ॥ akhar naadh kathhan vakhyaanaa || From the Word, came the sound current of the Naad, speeches and explanations. ਅਖਰ ਮੁਕਤਿ ਜੁਗਤਿ ਭੈ ਭਰਮਾ ॥ akhar mukath jugath bhai bharamaa || From the Word, comes the way of liberation from fear and doubt. ਅਖਰ ਕਰਮ ਕਿਰਤਿ ਸੁਚ ਧਰਮਾ ॥ akhar karam kirath such dhharamaa || From the Word, come religious rituals, karma, sacredness and Dharma. ਦ੍ਰਿਸਟਿਮਾਨ ਅਖਰ ਹੈ ਜੇਤਾ ॥ dhrisattimaan akhar hai jaethaa || In the visible universe, the Word is seen. ਨਾਨਕ ਪਾਰਬ੍ਰਹਮ ਨਿਰਲੇਪਾ ॥੫੪॥ naanak paarabreham niralaepaa ||54|| O Nanak, the Supreme Lord God remains unattached and untouched. ||54|| ~SGGS Ji p. 261[/COLOR][/INDENT] What exactly is the ambrosial nectar of Naam? Is it something material like sugar water? Is it simply chanting in a meditative state? Is it listening to kirtan or reading Gurbani? What is Naam? Is it something in this world which is perceivable? Or is it also another form of poetic license to describe fiction and metaphor? Where exactly do our discrediting of teachings from Gurbani end, and with what concepts do they begin? It doesn't seem Gurbani has made that distinction and said, believe in these things, but disregard as mere fiction these others. That is why I disregard that figurative approach to reading Gurbani. When I read Gurbani, I take it to mean that Guru says it means exactly what it says, and not as what I myself accept or reject as implausible or fake. Again, any comments or story about ghosts or jams would fail to be persuasive. At some point you will have the experience, and at that time, words won't even be necessary. ~Bhul chak maaf [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Miracles In Sri Guru Granth Sahib
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