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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
Need Guidance In Understanding A Line From SGGS
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<blockquote data-quote="spnadmin" data-source="post: 54048" data-attributes="member: 35"><p>HPS ji</p><p></p><p>You began this very interesting thread with the question,</p><p></p><p>“is it ok. if one starts chanting 'Rama' instead of 'waheguru' in the light of the translation.” </p><p></p><p>Citing this line, from Kabeer, which is wholly a part of our Guru ji.</p><p></p><p> “khu kbIr AKr duie BwiK ] (329-18, gauVI, Bgq kbIr jI)</p><p>Says Kabeer, chant the two letters of the Lord's Name - Raa Maa."</p><p></p><p>I have followed this discussion, and at times have found myself completely lost. The path of the discussion has taken many twists and turns. At the risk of inviting the kindly criticism and sometimes wrath of other members of the forum (I sit in readiness), let me write a few lines regarding your original question.</p><p></p><p>Too often we think of the poets, saints and gurus as living a life without context. Or only the context we wish to create for them. They were to the contrary humans living in a particular place and time, and they have a context that is historical in nature, and sometimes knowing history helps us a little. </p><p></p><p>Kabir was born in 1440 (or thereabouts). That makes him a contemporary of Guru Naanak dev ji. He was born in northern India, was probably illegitimate, adopted into a Hindu family, and then given away to a family of Muslim weavers. Legend has it that he was illiterate, and that the only word that he could write was RAMA (RWRW). Probably a genius, his poetry was part of an oral tradition, until it was written down, and hence included in Dhan Dhan Siri Guru Granth Sahib. (I have several references to work on Kabeer which I will share, but the url below is pretty good.)</p><p></p><p>As Naanak dev ji’s contemporary in time and place, Kabeer had to have been affected by the same scenes of misery, corruption, savagery and supersition that so moved Naanak to undertake his spiritual quest. Kabeer drew from both Hindu and Muslim traditions in his spiritual journey as did Nanaak– which shouldn’t surprise us since both were surrounded by Hindus and Muslims. His dedication to one god and the equality of all humankind in the eyes of God is a Muslim concept. His poetry is however grounded in this proposition:</p><p></p><p>“...all life is an interplay of two spiritual principles. One is the personal soul (Jivatma) and the other is God (Paramatma). It is Kabir's view that salvation is the process of bringing into union these two divine principles”</p><p>(<a href="http://www.chandrakantha.com/articles/indian_music/kabir.html)" target="_blank">http://www.chandrakantha.com/articles/indian_music/kabir.html)</a>. </p><p></p><p>This union is difficult for me to bring into my own heart and mind and soul with complete understanding, and it is difficult to enact in my daily life. But we do not have to be brain-surgeons to understand what Kabeer is getting at either.</p><p></p><p>We should not forget that northern India in the 1400’s CE ,and before and after, was a rich center of invigorating intellectual and religious discourse. Ideas were discussed. Took root. Became part of the artistic heritage of the region. In other words, Kabeer had his ears and eyes open, and he turned what he saw and heard and FELT into poetry of great aesthetic appeal. More importantly Kabeer’s poetry is Kabeer’s view of how to live a life infused with God’s grace, and with a moral end in mind.</p><p></p><p>This is not to say that the ongoing discussion of Naam, Akal, Sat Nam, Waheguru, Ram, and others names of God, and their connection with Shabd and meditation is not important. It is important. My problem is that the discussion has become so abstract that the fundamental reason why Kabeer is included in Siri Guru Granth Sahib ji is lost. </p><p></p><p>My instinct is to engineer backward from Guru Pyaraa’s statement, “As a Sikh OUR GURU IS 'GURU GRANTH SAHIB JI', LIVING JOT”.</p><p></p><p>How does Guru dev ji teach us to intermingle jivatma and paramatma in its pages?</p><p></p><p>Or as asked by Guru Pyaraa ji, CAN YOU GUIDE US HOW TO DO GURU JI'S SEVA, SO THAT WE CAN REACH TO THAT LEVEL THAT GURU JI SHOWERS HIS GRACE ON US MOORS,</p><p></p><p>Anyone may chant RAMA and encounter the divine presence by doing so, as most of us are free to chant anything we want. However, it is not OK to chant anything we want if we are thinking beyond the intellectual discourse on God’s name and trying to get a grip on our spiritual and moral identities within the framework of Guru dev ji. </p><p></p><p>I humbly await correction of my views.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 54048, member: 35"] HPS ji You began this very interesting thread with the question, “is it ok. if one starts chanting 'Rama' instead of 'waheguru' in the light of the translation.” Citing this line, from Kabeer, which is wholly a part of our Guru ji. “khu kbIr AKr duie BwiK ] (329-18, gauVI, Bgq kbIr jI) Says Kabeer, chant the two letters of the Lord's Name - Raa Maa." I have followed this discussion, and at times have found myself completely lost. The path of the discussion has taken many twists and turns. At the risk of inviting the kindly criticism and sometimes wrath of other members of the forum (I sit in readiness), let me write a few lines regarding your original question. Too often we think of the poets, saints and gurus as living a life without context. Or only the context we wish to create for them. They were to the contrary humans living in a particular place and time, and they have a context that is historical in nature, and sometimes knowing history helps us a little. Kabir was born in 1440 (or thereabouts). That makes him a contemporary of Guru Naanak dev ji. He was born in northern India, was probably illegitimate, adopted into a Hindu family, and then given away to a family of Muslim weavers. Legend has it that he was illiterate, and that the only word that he could write was RAMA (RWRW). Probably a genius, his poetry was part of an oral tradition, until it was written down, and hence included in Dhan Dhan Siri Guru Granth Sahib. (I have several references to work on Kabeer which I will share, but the url below is pretty good.) As Naanak dev ji’s contemporary in time and place, Kabeer had to have been affected by the same scenes of misery, corruption, savagery and supersition that so moved Naanak to undertake his spiritual quest. Kabeer drew from both Hindu and Muslim traditions in his spiritual journey as did Nanaak– which shouldn’t surprise us since both were surrounded by Hindus and Muslims. His dedication to one god and the equality of all humankind in the eyes of God is a Muslim concept. His poetry is however grounded in this proposition: “...all life is an interplay of two spiritual principles. One is the personal soul (Jivatma) and the other is God (Paramatma). It is Kabir's view that salvation is the process of bringing into union these two divine principles” ([url]http://www.chandrakantha.com/articles/indian_music/kabir.html)[/url]. This union is difficult for me to bring into my own heart and mind and soul with complete understanding, and it is difficult to enact in my daily life. But we do not have to be brain-surgeons to understand what Kabeer is getting at either. We should not forget that northern India in the 1400’s CE ,and before and after, was a rich center of invigorating intellectual and religious discourse. Ideas were discussed. Took root. Became part of the artistic heritage of the region. In other words, Kabeer had his ears and eyes open, and he turned what he saw and heard and FELT into poetry of great aesthetic appeal. More importantly Kabeer’s poetry is Kabeer’s view of how to live a life infused with God’s grace, and with a moral end in mind. This is not to say that the ongoing discussion of Naam, Akal, Sat Nam, Waheguru, Ram, and others names of God, and their connection with Shabd and meditation is not important. It is important. My problem is that the discussion has become so abstract that the fundamental reason why Kabeer is included in Siri Guru Granth Sahib ji is lost. My instinct is to engineer backward from Guru Pyaraa’s statement, “As a Sikh OUR GURU IS 'GURU GRANTH SAHIB JI', LIVING JOT”. How does Guru dev ji teach us to intermingle jivatma and paramatma in its pages? Or as asked by Guru Pyaraa ji, CAN YOU GUIDE US HOW TO DO GURU JI'S SEVA, SO THAT WE CAN REACH TO THAT LEVEL THAT GURU JI SHOWERS HIS GRACE ON US MOORS, Anyone may chant RAMA and encounter the divine presence by doing so, as most of us are free to chant anything we want. However, it is not OK to chant anything we want if we are thinking beyond the intellectual discourse on God’s name and trying to get a grip on our spiritual and moral identities within the framework of Guru dev ji. I humbly await correction of my views. [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Need Guidance In Understanding A Line From SGGS
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