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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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NITNAYM: The Daily Grind?
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<blockquote data-quote="Harry Haller" data-source="post: 159094" data-attributes="member: 14641"><p>Taranjeetji, </p><p></p><p>I feel compelled to write and respond to your post as a completely independent member of this forum, devoid of any relationship with IJji. </p><p></p><p>There are many people that do Nitnem without thought or understanding, to those people it is a grind, it is not a grind to you, because you are doing it with love and need, so this article really does not concern you, and is not written for you, only those that feel it is a grind.</p><p></p><p>Also the article is clearly showing the writers pain at the fact that some consider Nitnem a grind, 'then she added salt to the wounds', this quote clearly shows IJ is uneasy at the concept of grind as much as your goodself. </p><p></p><p>IJ then goes on to laud several explanations why this so called grind is nothing of the sort and cites several examples whereby such 'grinds' are useful in life</p><p></p><p></p><p><em> I also add the popularity of practices like completing 51, 101 or some such number of recitations of the Sukhmani Sahib or repeating specific selections from the Guru Granth for 40 days or some such duration. A widespread practice I see is that of repeating the one word “Waheguru” in an uninterrupted stream for minutes or hours every day. These practices pass for simran in most cases and <span style="color: Blue">are likely useful exercises for focusing the mind.</span></em></p><p><em></em></p><p><em><em>A similar boot camp awaits the child in mastering numbers and how to manipulate them. Without the life affirming skills of the three R’s a child would surely remain dysfunctional and be lost in contemporary society. A lot of disciplined practice, tons of repetition and memorization go into mastering the skills for manipulating numbers and playing meaningfully with words.</em></em></p><p><em><em></em></em></p><p><em></em></p><p><em>At one level, therefore, I am less concerned about exactly what compositions one reads every day or which one(s) get missed some days and more <span style="color: blue">anxious that the disciplinary process be maintained.</span> This is not so different from the idea of exercising the body on a regular schedule; it is not that some days one may vary the regimen somewhat but the fact that a much needed routine is maintained.</em></p><p></p><p>I find the writer has written a challenging post on why Nitnem can be a grind for some, but instead of saying, lets not do Nitnem, he is saying, the grind will eventually turn around, and in time, habit and experience will add to the grind and make it in his own words, 'an essential tool in self awareness'</p><p></p><p>I think you, like me, speed read, I will warn you that if you try and speed read this post, you will at first get the wrong impression, as indeed did I, as you will only notice the negative content, but believe me, try reading it slowly a few times and you will see the gems shine out</p><p></p><p>Love, Harry</p></blockquote><p></p>
[QUOTE="Harry Haller, post: 159094, member: 14641"] Taranjeetji, I feel compelled to write and respond to your post as a completely independent member of this forum, devoid of any relationship with IJji. There are many people that do Nitnem without thought or understanding, to those people it is a grind, it is not a grind to you, because you are doing it with love and need, so this article really does not concern you, and is not written for you, only those that feel it is a grind. Also the article is clearly showing the writers pain at the fact that some consider Nitnem a grind, 'then she added salt to the wounds', this quote clearly shows IJ is uneasy at the concept of grind as much as your goodself. IJ then goes on to laud several explanations why this so called grind is nothing of the sort and cites several examples whereby such 'grinds' are useful in life [I] I also add the popularity of practices like completing 51, 101 or some such number of recitations of the Sukhmani Sahib or repeating specific selections from the Guru Granth for 40 days or some such duration. A widespread practice I see is that of repeating the one word “Waheguru” in an uninterrupted stream for minutes or hours every day. These practices pass for simran in most cases and [COLOR="Blue"]are likely useful exercises for focusing the mind.[/COLOR] [I]A similar boot camp awaits the child in mastering numbers and how to manipulate them. Without the life affirming skills of the three R’s a child would surely remain dysfunctional and be lost in contemporary society. A lot of disciplined practice, tons of repetition and memorization go into mastering the skills for manipulating numbers and playing meaningfully with words. [/I] [I][/I]At one level, therefore, I am less concerned about exactly what compositions one reads every day or which one(s) get missed some days and more [COLOR="blue"]anxious that the disciplinary process be maintained.[/COLOR] This is not so different from the idea of exercising the body on a regular schedule; it is not that some days one may vary the regimen somewhat but the fact that a much needed routine is maintained.[/I] I find the writer has written a challenging post on why Nitnem can be a grind for some, but instead of saying, lets not do Nitnem, he is saying, the grind will eventually turn around, and in time, habit and experience will add to the grind and make it in his own words, 'an essential tool in self awareness' I think you, like me, speed read, I will warn you that if you try and speed read this post, you will at first get the wrong impression, as indeed did I, as you will only notice the negative content, but believe me, try reading it slowly a few times and you will see the gems shine out Love, Harry [/QUOTE]
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