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Gurbani (14-53)
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ਰਾਗੁ ਆਸਾ | Raag Aasaa
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ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
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Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
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Ghoriaan (575-578)
Alaahaniiaa (578-582)
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ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
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Vaar Sorath (642-659)
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Gurbani (660-685)
Astpadhiya (685-687)
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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)
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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)
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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="Tejwant Singh" data-source="post: 201844" data-attributes="member: 138"><p>Original ji,</p><p></p><p>Guru Fateh.</p><p></p><p></p><p></p><p>Modus Operandi is a very commonly used phrase in all fields. There is nothing hi-tech about it. As I know Latin and am fluent in Portuguese and Spanish, I tend to use common Latin terminology. In fact I wrote a little article named "Vox Populi" here on SPN.</p><p></p><p></p><p></p><p>Pardon my ignorance, but I am still confused about the insertion of Philosopher's Stone which LSDji rightly said Paras, as used in Gurbani as a metaphor. Perhaps it takes me longer to grasp things then it does to others.</p><p></p><p>Regarding<strong> "Gur Gobind Singh Ji encapsulated all of its majesty, wisdom and splendour in a "shabd" [word], when they said "khoj shabd main lay [ardas]", </strong>to be honest,I have no idea who wrote that and in fact no one has the evidence unlike what is in SGGS, our only Guru. I have written many times here about Ardaas. I have urged the participants to educate me about what kind of Ardaas our Gurus used. I have not found the answer yet from anyone. Gurbani is not about hearsay which would be heresy but it is all encapsulated in SGGS by our visionary Gurus and it is done in such a scientific way that nothing can be added or taken out. This is the reason I question what is on page 1430, an odd addition by someone, an ugly knot as I call it in this beautifully woven tapestry which is our only Guru.</p><p></p><p>Our 10th Guru turned the Adi Granth into Guru Granth by adding his dad's Gurbani but he never added a single word from his own poetry. History shows us that our 10th Guru was a great poet, a polyglot and had poets with him at Paonta Sahib which I had the honour to visit twice in my younger years.</p><p></p><p>I do not question why our 10th Guru did not add anything of his own. How dare I? I just accept his decision rather than undermining him.</p><p></p><p>Coming back to our present day Ardaas that we recite all the times, as you will find in many threads here, I have not only questioned it but showed how it goes against the grain of Gurmat ideals/values given to us through SGGS. Sikhi is based on questioning as Guru Nanak taught us by asking the significance of Janieu at a tender age of 8. So, everything that is outside SGGS and if it contradicts the values enshrined in it, I take it with a sack of salt.</p><p></p><p></p><p></p><p>You and I understand the word Jap in different ways it seems. The interesting part is that <strong>ਜਪੁ </strong>comes 96 times in the SGGS whereas <strong>ਜਪਿ </strong>comes 487 times according to <a href="http://www.srigranth.org/servlet/gurbani.gurbani?S=y" target="_blank">http://www.srigranth.org/servlet/gurbani.gurbani?S=y</a>.</p><p></p><p>I would like you to share your Sikhi wisdom with us so we can understand the difference between <strong>ਜਪੁ and </strong> <strong>ਜਪਿ </strong>because in English both are translated as chanting/meditation.</p><p></p><p>According to Prof. Sahib Singh:</p><p>॥ <a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%9C%E0%A8%AA%E0%A9%81" target="_blank">ਜਪੁ </a>॥</p><p>Jap.</p><p>Chant And Meditate:</p><p></p><p>ਜਪੁ = ਇਸ ਬਾਣੀ ਦਾ ਨਾਮ 'ਜਪੁ' ਹੈ।</p><p>ਜਪੁ' ਬਾਣੀ ਦਾ ਨਾਮ ਹੈ।</p><p></p><p>For me Jap is not just chanting but it is a multi step dance which Guru Nanak explains it quite nitidly in Jap.</p><p></p><p><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%97%E0%A8%BE%E0%A8%B5%E0%A9%80%E0%A8%90" target="_blank">ਗਾਵੀਐ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%B8%E0%A9%81%E0%A8%A3%E0%A9%80%E0%A8%90" target="_blank">ਸੁਣੀਐ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%AE%E0%A8%A8%E0%A8%BF" target="_blank">ਮਨਿ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%B0%E0%A8%96%E0%A9%80%E0%A8%90" target="_blank">ਰਖੀਐ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%AD%E0%A8%BE%E0%A8%89" target="_blank">ਭਾਉ </a>॥</p><p>Gāvī▫ai suṇī▫ai man rakẖī▫ai bẖā▫o.</p><p></p><p>Sing, and listen, and let your mind be filled with love.</p><p>ਮਨਿ = ਮਨ ਵਿੱਚ। ਰਖੀਐ = ਟਿਕਾਈਏ। ਭਾਉ = ਰੱਬ ਦਾ ਪਿਆਰ।</p><p>(ਆਓ, ਅਕਾਲ ਪੁਰਖ ਦੇ ਗੁਣ) ਗਾਵੀਏ ਤੇ ਸੁਣੀਏ ਅਤੇ ਆਪਣੇ ਮਨ ਵਿਚ ਉਸਦਾ ਪ੍ਰੇਮ ਟਿਕਾਈਏ।</p><p></p><p>For me the true meaning of Jap is in the above. In other words, Singing is the first step as most of the people who followed Guru Nanak were not well educated and some were not educated at all because education was only allowed to the chosen few. You have also mentioned the same in a post of yours. Singing is easy to chant, and can be memorised by anyone. This is the reason our visionary Gurus wrote the whole Gurbani in poetry which is sung in Raags. Singing makes us dance from the within but Guru ji says above only singing/chanting is not enough. Those are the baby steps in a Sikh's life. After Singing, one has to Listen to the message in order to Understand it. After Understanding, one has to Practice it in one's life. Hence,the sum of whole is what Jap and Simran are to me because Simran is also translated as ਜਪੁ in other parts by Prof. Sahib Singh.</p><p></p><p>And, what do we get in return? The following says, through trials and tribulations that life offers us, we, as a boat, rise with the rising tide along with others. The sacrifices by our 5th Guru, our 9th Guru and other brave Sikhs that followed them who also sacrificed their lives are our proofs of that.</p><p></p><p><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%A6%E0%A9%81%E0%A8%96%E0%A9%81" target="_blank">ਦੁਖੁ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%AA%E0%A8%B0%E0%A8%B9%E0%A8%B0%E0%A8%BF" target="_blank">ਪਰਹਰਿ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%B8%E0%A9%81%E0%A8%96%E0%A9%81" target="_blank">ਸੁਖੁ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%98%E0%A8%B0%E0%A8%BF" target="_blank">ਘਰਿ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%B2%E0%A9%88" target="_blank">ਲੈ </a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%9C%E0%A8%BE%E0%A8%87" target="_blank">ਜਾਇ </a>॥</p><p>Ḏukẖ parhar sukẖ gẖar lai jā▫e.</p><p>Your pain shall be sent far away, and peace shall come to your home.</p><p></p><p>ਦੁਖੁ ਪਰਹਰਿ = ਦੁੱਖ ਨੂੰ ਦੂਰ ਕਰਕੇ। ਘਰਿ = ਹਿਰਦੇ ਵਿੱਚ। ਲੈ ਜਾਇ = ਲੈ ਜਾਂਦਾ ਹੈ, ਖੱਟ ਲੈਂਦਾ ਹੈ।</p><p>(ਜੋ ਮਨੁੱਖ ਇਹ ਆਹਰ ਕਰਦਾ ਹੈ, ਉਹ) ਆਪਣਾ ਦੁੱਖ ਦੂਰ ਕਰਕੇ ਸੁੱਖ ਨੂੰ ਹਿਰਦੇ ਵਿਚ ਵਸਾ ਲੈਂਦਾ ਹੈ।</p><p></p><p>I personally would not compare Bulleh Shah's poetry with our beautiful Gurbani. In the verses by the great Sufi poet you posted, it is nothing but romanticizing the love in a beautiful manner by Heer towards her lover Ranja.</p><p></p><p>Gurbani goes a lot farther than that in the same thought process as mentioned above.</p><p></p><p>Lastly, I would like to say that I enjoy interacting with you because you have great treasures within that you share here with us. Every time I interact with you, I feel enrichened.</p><p></p><p>Thanks & regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 201844, member: 138"] Original ji, Guru Fateh. Modus Operandi is a very commonly used phrase in all fields. There is nothing hi-tech about it. As I know Latin and am fluent in Portuguese and Spanish, I tend to use common Latin terminology. In fact I wrote a little article named "Vox Populi" here on SPN. Pardon my ignorance, but I am still confused about the insertion of Philosopher's Stone which LSDji rightly said Paras, as used in Gurbani as a metaphor. Perhaps it takes me longer to grasp things then it does to others. Regarding[B] "Gur Gobind Singh Ji encapsulated all of its majesty, wisdom and splendour in a "shabd" [word], when they said "khoj shabd main lay [ardas]", [/B]to be honest,I have no idea who wrote that and in fact no one has the evidence unlike what is in SGGS, our only Guru. I have written many times here about Ardaas. I have urged the participants to educate me about what kind of Ardaas our Gurus used. I have not found the answer yet from anyone. Gurbani is not about hearsay which would be heresy but it is all encapsulated in SGGS by our visionary Gurus and it is done in such a scientific way that nothing can be added or taken out. This is the reason I question what is on page 1430, an odd addition by someone, an ugly knot as I call it in this beautifully woven tapestry which is our only Guru. Our 10th Guru turned the Adi Granth into Guru Granth by adding his dad's Gurbani but he never added a single word from his own poetry. History shows us that our 10th Guru was a great poet, a polyglot and had poets with him at Paonta Sahib which I had the honour to visit twice in my younger years. I do not question why our 10th Guru did not add anything of his own. How dare I? I just accept his decision rather than undermining him. Coming back to our present day Ardaas that we recite all the times, as you will find in many threads here, I have not only questioned it but showed how it goes against the grain of Gurmat ideals/values given to us through SGGS. Sikhi is based on questioning as Guru Nanak taught us by asking the significance of Janieu at a tender age of 8. So, everything that is outside SGGS and if it contradicts the values enshrined in it, I take it with a sack of salt. You and I understand the word Jap in different ways it seems. The interesting part is that [B]ਜਪੁ [/B]comes 96 times in the SGGS whereas [B]ਜਪਿ [/B]comes 487 times according to [URL]http://www.srigranth.org/servlet/gurbani.gurbani?S=y[/URL]. I would like you to share your Sikhi wisdom with us so we can understand the difference between [B]ਜਪੁ and [/B] [B]ਜਪਿ [/B]because in English both are translated as chanting/meditation. According to Prof. Sahib Singh: ॥ [URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%9C%E0%A8%AA%E0%A9%81']ਜਪੁ [/URL]॥ Jap. Chant And Meditate: ਜਪੁ = ਇਸ ਬਾਣੀ ਦਾ ਨਾਮ 'ਜਪੁ' ਹੈ। ਜਪੁ' ਬਾਣੀ ਦਾ ਨਾਮ ਹੈ। For me Jap is not just chanting but it is a multi step dance which Guru Nanak explains it quite nitidly in Jap. [URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%97%E0%A8%BE%E0%A8%B5%E0%A9%80%E0%A8%90']ਗਾਵੀਐ [/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%B8%E0%A9%81%E0%A8%A3%E0%A9%80%E0%A8%90']ਸੁਣੀਐ [/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%AE%E0%A8%A8%E0%A8%BF']ਮਨਿ [/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%B0%E0%A8%96%E0%A9%80%E0%A8%90']ਰਖੀਐ [/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%AD%E0%A8%BE%E0%A8%89']ਭਾਉ [/URL]॥ Gāvī▫ai suṇī▫ai man rakẖī▫ai bẖā▫o. Sing, and listen, and let your mind be filled with love. ਮਨਿ = ਮਨ ਵਿੱਚ। ਰਖੀਐ = ਟਿਕਾਈਏ। ਭਾਉ = ਰੱਬ ਦਾ ਪਿਆਰ। (ਆਓ, ਅਕਾਲ ਪੁਰਖ ਦੇ ਗੁਣ) ਗਾਵੀਏ ਤੇ ਸੁਣੀਏ ਅਤੇ ਆਪਣੇ ਮਨ ਵਿਚ ਉਸਦਾ ਪ੍ਰੇਮ ਟਿਕਾਈਏ। For me the true meaning of Jap is in the above. In other words, Singing is the first step as most of the people who followed Guru Nanak were not well educated and some were not educated at all because education was only allowed to the chosen few. You have also mentioned the same in a post of yours. Singing is easy to chant, and can be memorised by anyone. This is the reason our visionary Gurus wrote the whole Gurbani in poetry which is sung in Raags. Singing makes us dance from the within but Guru ji says above only singing/chanting is not enough. Those are the baby steps in a Sikh's life. After Singing, one has to Listen to the message in order to Understand it. After Understanding, one has to Practice it in one's life. Hence,the sum of whole is what Jap and Simran are to me because Simran is also translated as ਜਪੁ in other parts by Prof. Sahib Singh. And, what do we get in return? The following says, through trials and tribulations that life offers us, we, as a boat, rise with the rising tide along with others. The sacrifices by our 5th Guru, our 9th Guru and other brave Sikhs that followed them who also sacrificed their lives are our proofs of that. [URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%A6%E0%A9%81%E0%A8%96%E0%A9%81']ਦੁਖੁ [/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%AA%E0%A8%B0%E0%A8%B9%E0%A8%B0%E0%A8%BF']ਪਰਹਰਿ [/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%B8%E0%A9%81%E0%A8%96%E0%A9%81']ਸੁਖੁ [/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%98%E0%A8%B0%E0%A8%BF']ਘਰਿ [/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%B2%E0%A9%88']ਲੈ [/URL][URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=%E0%A8%9C%E0%A8%BE%E0%A8%87']ਜਾਇ [/URL]॥ Ḏukẖ parhar sukẖ gẖar lai jā▫e. Your pain shall be sent far away, and peace shall come to your home. ਦੁਖੁ ਪਰਹਰਿ = ਦੁੱਖ ਨੂੰ ਦੂਰ ਕਰਕੇ। ਘਰਿ = ਹਿਰਦੇ ਵਿੱਚ। ਲੈ ਜਾਇ = ਲੈ ਜਾਂਦਾ ਹੈ, ਖੱਟ ਲੈਂਦਾ ਹੈ। (ਜੋ ਮਨੁੱਖ ਇਹ ਆਹਰ ਕਰਦਾ ਹੈ, ਉਹ) ਆਪਣਾ ਦੁੱਖ ਦੂਰ ਕਰਕੇ ਸੁੱਖ ਨੂੰ ਹਿਰਦੇ ਵਿਚ ਵਸਾ ਲੈਂਦਾ ਹੈ। I personally would not compare Bulleh Shah's poetry with our beautiful Gurbani. In the verses by the great Sufi poet you posted, it is nothing but romanticizing the love in a beautiful manner by Heer towards her lover Ranja. Gurbani goes a lot farther than that in the same thought process as mentioned above. Lastly, I would like to say that I enjoy interacting with you because you have great treasures within that you share here with us. Every time I interact with you, I feel enrichened. Thanks & regards Tejwant Singh [/QUOTE]
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