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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="Astroboy" data-source="post: 60681" data-attributes="member: 4990"><p><span style="font-size: 12px"><span style="font-family: 'Times'"><strong>GIAN</strong> (<strong>Dharam Singh, Major Gurmukh Singh</strong>)(Skt. <em>jnana</em>), knowledge, understanding or consciousness, is what differentiates human beings from the animal world and establishes the superiority of <em>homo sapiens</em> over the other species. Nature has not only provided man with a qualitatively superior brain but has also endowed human mind with a dynamic inner stimulus called <em>jagiasa</em> (Skt. <em>jijnasa</em>), desire to know, inquisitiveness. Perhaps it is on account of this urge for knowledge and the consequent exercise that human brain or mind (psyche or soul for the ancients) gradually developed over the millennia. <em>Gian</em> consists in man's capacity to distinguish various forms, colours, sounds, smells or their compounds in the shape of objects in the phenomena surrounding him through his sense perceptions. It also includes an understanding of his thoughts, sentiments, feelings and emotions which, though conditioned by external stimuli, are yet the formulation or creation of his own mind. <em>Gian</em> is acquired or gathered through the mental faculties of cognition (process of knowing) and affection (affective process pertaining to feelings and emotions). The mind also possesses a third faculty, conation (concerning desire and volition), which is closely related to and interacts with cognition and affection. Epistemological theories are broadly classified as materialism and idealism. While the materialists regard the mind, consciousness or spirit as the product of material world, or nature, the idealists hold that nature and material world are the product of consciousness, of spirit, which is independent of the material world.</span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">In the religious context the idealist view takes precedence over the materialist. Even the primal man must have noticed through experience a twofold division in phenomena. Some things existed and events happened in an orderly or regular manner so that they were easier to understand by personal experience. These formed for the aboriginal mind its natural world. But there was another world of experience, the extraordinary or supernatural, which was baffling and difficult to understand. This was the world of belief, which formed the earliest religion of magic, sorcery, necromancy and witchcraft, traces of which persisted even during the later civilized ages in the form of superstitions, rituals and forms of worship. Knowledge (<em>gian</em>) thus came to be classified as natural or ordinary and spiritual or mystical. In Greek philosophy especially in the works of Plato or Aristotle, for instance, words used are <em>episteme</em> for ordinary and <em>gnosis</em> for spiritual knowledge in opposition to <em>doxa</em> (belief).</span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">In India, too, <em>gian</em> is divided into two categories: <em>paragian</em> (higher or spiritual knowledge) and <em>aparagian</em> (lower or worldly knowledge). In practice, the word <em>gian</em> in philosophical sense usually refers to <em>paragian</em>, also called <em>atmagian</em>, and the highest knowledge is termed <em>brahmagian</em>, the awareness and understanding of the Ultimate Reality. The earliest Indian religious text, the <em>Rgveda</em>, though mainly comprising hymns of praise and prayer addressed to personalized powers of Nature, does contain some speculative hymns. <em>Brahmanas</em> only describe rituals by means of myths. It is the <em>Upanisads</em> which are devoted primarily to religious speculation using rational tools. Advait Vedanta defines <em>gian</em> as self-effulgent (<em>svaya-prakas</em>). No other knowledge is required to know it. The self- effulgent <em>gian</em> enlightens human minds and eradicates the darkness of ignorance (<em>agian</em> or <em>avidya</em>). Metaphors of day and night and of light and darkness have been extensively used in Indian religious literature for <em>jnana</em> and <em>ajnana</em>, respectively.</span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">Sikhism, without rejecting empirical perceptual knowledge, holds <em>gian</em> (spiritual knowledge) definitely superior and more desirable than ordinary knowledge. Guru Nanak beautifully illustrates <em>gian</em> vis-à-vis worldly knowledge in <em>Japu</em> (<em>ji</em>). After referring to, in stanza XXXIV, the perceptual phenomenon of day and night, changing seasons, the elements amidst which is set the Earth for practising <em>dharma</em> (righteous actions or righteousness), stanza XXXV depicts <em>gian khand</em>, the region of true knowledge, as illimitable expanse of myriad <em>karam bhumis</em> (lands of action), suns, moons and universes. The comparison clearly brings out that <em>gian</em> consists in directing the mind from the limited realities and concerns of this puny Earth towards the limitlessness of the True Reality depicted as <em>sach khand</em> and finally defined as inexplicable in stanza XXXVII. Elsewhere <em>gian</em> itself is said to be inexplicable and available through grace to the exclusion of other wayward efforts (GG, 465). It is also acquired by listening to <em>nam</em> (God's Name), having faith in it, internalizing it with love and delving deep into the inner recesses of one's mind (<em>Japu</em>, xxi), i.e. through reason, contemplation and meditation. That the jewel of <em>gian</em> or understanding of Ultimate Reality lies within one's self and may be had by listening to Guru's advice, subject of course to God's grace, has been stressed again and again in the Sikh Scripture (GG, 2, 102, 425, 569, 644, 684, 1002, 1378). Faith has of course been prescribed as essential, but stress is also placed on <em>vichar</em> (reason or contemplation). Another crucial factor to attainment of <em>gian</em> is the Guru whose words and whose favour are the key to true understanding. Guru for the Sikhs, after the ten prophets from Guru Nanak (1469-1539) to Guru Gobind Singh (1666-1708), is their Word embodied as Guru Granth Sahib. Company of holy men (<em>sant</em>) and holy assembly <em>satisangat</em> is also highly commended as being instrumental in the attainment of <em>gian</em>. Mere intellectualism and sophistry are, on the other hand, decried as useless wrangling detrimental to body and mind (GG, 230).</span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">Knowledge attained by super-rational and super-sensuous faculties is intuitive and mystical in nature. It is <em>paragian</em>, the highest form of knowledge. Its attainment not only leads to emancipation of the seeker but also enables him to work for the emancipation of others. Possessor of the highest <em>gian</em>, the <em>brahmgiani</em>, is highly praised by Guru Arjan, Nanak V, and is even equated with God Himself (GG, 272-74).</span></span></p><p style="text-align: center"><p style="text-align: center"><span style="font-family: 'Times'"><span style="font-size: 12px">BIBLIOGRAPHY</span></span></p> </p><p><span style="font-family: 'Times'"><span style="font-size: 12px">1<em>. Sabadarth Sri Guru Granth Sahib</em>. Amritsar, 1964 </span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">2. Jodh Singh, Bhai, <em>Japuji Satik</em>. Patiala, 1988</span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">3. Bhasha Vibhag<em>, Japuji: Ik Tulnatmak Adhiain</em>. Patiala, 1972</span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">4. Locke, John, <em>Essay on the Human Understanding</em>. 1690</span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">5. Berkeley, George, <em>The Principles of Human Knowledge</em>. 1710</span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">6. Progress Publishers, <em>ABC of Dialectical and Historical Materialism</em>,</span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">Moscow, 1976</span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">7. Punjabi University, <em>Sant Vinoba Bhave Krit Tika Japuji</em>. Patiala, 1969</span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">8. Gurnam Kaur, <em>Reason and Revelation in Sikhism</em>. Delhi, 1990</span></span></p><p><span style="font-family: 'Times'"><span style="font-size: 12px">9. Talib, G.S., ed., <em>The Origin and Development of Religion</em>. Patiala, 1985</span></span></p><p style="text-align: center"><p style="text-align: center"><span style="font-family: 'Times'"><span style="font-size: 12px">D. S</span></span></p> <p style="text-align: center"><span style="font-family: 'Times'"><span style="font-size: 12px">M. G. S.</span></span></p> </p></blockquote><p></p>
[QUOTE="Astroboy, post: 60681, member: 4990"] [SIZE=3][FONT=Times][B]GIAN[/B] ([B]Dharam Singh, Major Gurmukh Singh[/B])(Skt. [I]jnana[/I]), knowledge, understanding or consciousness, is what differentiates human beings from the animal world and establishes the superiority of [I]homo sapiens[/I] over the other species. Nature has not only provided man with a qualitatively superior brain but has also endowed human mind with a dynamic inner stimulus called [I]jagiasa[/I] (Skt. [I]jijnasa[/I]), desire to know, inquisitiveness. Perhaps it is on account of this urge for knowledge and the consequent exercise that human brain or mind (psyche or soul for the ancients) gradually developed over the millennia. [I]Gian[/I] consists in man's capacity to distinguish various forms, colours, sounds, smells or their compounds in the shape of objects in the phenomena surrounding him through his sense perceptions. It also includes an understanding of his thoughts, sentiments, feelings and emotions which, though conditioned by external stimuli, are yet the formulation or creation of his own mind. [I]Gian[/I] is acquired or gathered through the mental faculties of cognition (process of knowing) and affection (affective process pertaining to feelings and emotions). The mind also possesses a third faculty, conation (concerning desire and volition), which is closely related to and interacts with cognition and affection. Epistemological theories are broadly classified as materialism and idealism. While the materialists regard the mind, consciousness or spirit as the product of material world, or nature, the idealists hold that nature and material world are the product of consciousness, of spirit, which is independent of the material world.[/FONT][/SIZE] [FONT=Times][SIZE=3]In the religious context the idealist view takes precedence over the materialist. Even the primal man must have noticed through experience a twofold division in phenomena. Some things existed and events happened in an orderly or regular manner so that they were easier to understand by personal experience. These formed for the aboriginal mind its natural world. But there was another world of experience, the extraordinary or supernatural, which was baffling and difficult to understand. This was the world of belief, which formed the earliest religion of magic, sorcery, necromancy and witchcraft, traces of which persisted even during the later civilized ages in the form of superstitions, rituals and forms of worship. Knowledge ([I]gian[/I]) thus came to be classified as natural or ordinary and spiritual or mystical. In Greek philosophy especially in the works of Plato or Aristotle, for instance, words used are [I]episteme[/I] for ordinary and [I]gnosis[/I] for spiritual knowledge in opposition to [I]doxa[/I] (belief).[/SIZE][/FONT] [FONT=Times][SIZE=3]In India, too, [I]gian[/I] is divided into two categories: [I]paragian[/I] (higher or spiritual knowledge) and [I]aparagian[/I] (lower or worldly knowledge). In practice, the word [I]gian[/I] in philosophical sense usually refers to [I]paragian[/I], also called [I]atmagian[/I], and the highest knowledge is termed [I]brahmagian[/I], the awareness and understanding of the Ultimate Reality. The earliest Indian religious text, the [I]Rgveda[/I], though mainly comprising hymns of praise and prayer addressed to personalized powers of Nature, does contain some speculative hymns. [I]Brahmanas[/I] only describe rituals by means of myths. It is the [I]Upanisads[/I] which are devoted primarily to religious speculation using rational tools. Advait Vedanta defines [I]gian[/I] as self-effulgent ([I]svaya-prakas[/I]). No other knowledge is required to know it. The self- effulgent [I]gian[/I] enlightens human minds and eradicates the darkness of ignorance ([I]agian[/I] or [I]avidya[/I]). Metaphors of day and night and of light and darkness have been extensively used in Indian religious literature for [I]jnana[/I] and [I]ajnana[/I], respectively.[/SIZE][/FONT] [FONT=Times][SIZE=3]Sikhism, without rejecting empirical perceptual knowledge, holds [I]gian[/I] (spiritual knowledge) definitely superior and more desirable than ordinary knowledge. Guru Nanak beautifully illustrates [I]gian[/I] vis-à-vis worldly knowledge in [I]Japu[/I] ([I]ji[/I]). After referring to, in stanza XXXIV, the perceptual phenomenon of day and night, changing seasons, the elements amidst which is set the Earth for practising [I]dharma[/I] (righteous actions or righteousness), stanza XXXV depicts [I]gian khand[/I], the region of true knowledge, as illimitable expanse of myriad [I]karam bhumis[/I] (lands of action), suns, moons and universes. The comparison clearly brings out that [I]gian[/I] consists in directing the mind from the limited realities and concerns of this puny Earth towards the limitlessness of the True Reality depicted as [I]sach khand[/I] and finally defined as inexplicable in stanza XXXVII. Elsewhere [I]gian[/I] itself is said to be inexplicable and available through grace to the exclusion of other wayward efforts (GG, 465). It is also acquired by listening to [I]nam[/I] (God's Name), having faith in it, internalizing it with love and delving deep into the inner recesses of one's mind ([I]Japu[/I], xxi), i.e. through reason, contemplation and meditation. That the jewel of [I]gian[/I] or understanding of Ultimate Reality lies within one's self and may be had by listening to Guru's advice, subject of course to God's grace, has been stressed again and again in the Sikh Scripture (GG, 2, 102, 425, 569, 644, 684, 1002, 1378). Faith has of course been prescribed as essential, but stress is also placed on [I]vichar[/I] (reason or contemplation). Another crucial factor to attainment of [I]gian[/I] is the Guru whose words and whose favour are the key to true understanding. Guru for the Sikhs, after the ten prophets from Guru Nanak (1469-1539) to Guru Gobind Singh (1666-1708), is their Word embodied as Guru Granth Sahib. Company of holy men ([I]sant[/I]) and holy assembly [I]satisangat[/I] is also highly commended as being instrumental in the attainment of [I]gian[/I]. Mere intellectualism and sophistry are, on the other hand, decried as useless wrangling detrimental to body and mind (GG, 230).[/SIZE][/FONT] [FONT=Times][SIZE=3]Knowledge attained by super-rational and super-sensuous faculties is intuitive and mystical in nature. It is [I]paragian[/I], the highest form of knowledge. Its attainment not only leads to emancipation of the seeker but also enables him to work for the emancipation of others. Possessor of the highest [I]gian[/I], the [I]brahmgiani[/I], is highly praised by Guru Arjan, Nanak V, and is even equated with God Himself (GG, 272-74).[/SIZE][/FONT] [CENTER][CENTER][FONT=Times][SIZE=3]BIBLIOGRAPHY[/SIZE][/FONT][/CENTER][/CENTER] [FONT=Times][SIZE=3]1[I]. Sabadarth Sri Guru Granth Sahib[/I]. Amritsar, 1964 [/SIZE][/FONT] [FONT=Times][SIZE=3]2. Jodh Singh, Bhai, [I]Japuji Satik[/I]. Patiala, 1988[/SIZE][/FONT] [FONT=Times][SIZE=3]3. Bhasha Vibhag[I], Japuji: Ik Tulnatmak Adhiain[/I]. Patiala, 1972[/SIZE][/FONT] [FONT=Times][SIZE=3]4. Locke, John, [I]Essay on the Human Understanding[/I]. 1690[/SIZE][/FONT] [FONT=Times][SIZE=3]5. Berkeley, George, [I]The Principles of Human Knowledge[/I]. 1710[/SIZE][/FONT] [FONT=Times][SIZE=3]6. Progress Publishers, [I]ABC of Dialectical and Historical Materialism[/I],[/SIZE][/FONT] [FONT=Times][SIZE=3]Moscow, 1976[/SIZE][/FONT] [FONT=Times][SIZE=3]7. Punjabi University, [I]Sant Vinoba Bhave Krit Tika Japuji[/I]. Patiala, 1969[/SIZE][/FONT] [FONT=Times][SIZE=3]8. Gurnam Kaur, [I]Reason and Revelation in Sikhism[/I]. Delhi, 1990[/SIZE][/FONT] [FONT=Times][SIZE=3]9. Talib, G.S., ed., [I]The Origin and Development of Religion[/I]. Patiala, 1985[/SIZE][/FONT] [CENTER][CENTER][FONT=Times][SIZE=3]D. S[/SIZE][/FONT][/CENTER] [CENTER][FONT=Times][SIZE=3]M. G. S.[/SIZE][/FONT][/CENTER][/CENTER] [/QUOTE]
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