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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="Archived_member14" data-source="post: 139795" data-attributes="member: 586"><p>Dear All,</p><p></p><p>There appears to be a misunderstanding of what I’ve expressed, one which was not unexpected. Had it not been that the my last post was already getting too long I would have addressed a point made by Bhagat ji in his original post which would have helped made things more clear. So I’ll do this now.</p><p></p><p>Quote from Bhagat ji’s original post:</p><p>“One may think that maybe it is a first step to connecting with gurbani. That you make a habit of simply reading then you go on to understand. I started that way myself.”</p><p></p><p></p><p>What I wanted to suggest is that one starts with a level of understanding enough to be attracted to a particular set of teachings. In other words, it is interest which leads one to open the book to read, tape to listen to, or go to the Gurdwara to hear the teachings. Obviously, little understanding would mean little of what is read or heard is understood while the rest is either not or else misunderstood. There is no control over any of this and therefore it would surely be that we all read with little understanding most of the time. </p><p></p><p>My comments were not to discourage reading; the objection was towards the encouragement of ‘mindless reading’. To put it differently, that we read with little understanding is unavoidable, however the purpose of reading being to understand the message, we should not then be encouraging reading just for the sake of it, especially given the danger of attachment and tendency to follow any activity ritualistically. And obviously I do not go on to expect anyone to read with attention and understanding for any length of time, that would be a mistake of more or less the same kind. In fact even after decades I expect that little must change for anyone. Indeed if someone were to claim that he now reads with full attention and understanding unlike how it was previously, it is quite likely that he is deluding himself in some way or the other! </p><p></p><p>So we start with a level of interest, picking up the relevant text and reading it. What we get out of this is expected to be extremely little in the beginning, but it should not stop us from being interested and continuing to read. Gradually with more understanding there is greater interest and so we read more often these particular set of teachings while other subjects will perhaps appeal less and we do not read as much of those texts as we did before. The more there is interest and understanding, the more instances of ‘quality reading’ as against quantity, which again can’t be controlled / determined by will. And sure there could even be ritualistic reading interspersed. But surely these instances are not to be encouraged!? It is hard enough that we have so much of the tendency accumulated over lifetimes which need to be recognized as it manifests in our lives. Let us not however make the mistake of actually encouraging them!</p><p></p><p>At this point I’d suggest that reading is different from listening to a recording. One could open a tape while involved in other activities knowing that only some of what is played is heard. The likelihood of it all becoming a ritualistic activity is therefore lessened, although one would still need to question oneself about it. However a correct attitude here could be with the understanding that it does not matter what is registered and what is missed. Of course this does not mean that we refrain from rewinding in order to hear again something we think we need to. ;-) After all this may be motivated simply by interest in understanding. </p><p></p><p>Better than reading and listening however, is discussion, especially with people who understand these things better than we do. Discussion allows our understanding to be tested and is what we are all doing here. So let us continue to discuss. ;-)</p><p></p><p>Ambarsaria ji, I had difficulty understanding your message. I am what you might call ‘slow’ especially when it comes to understanding other people’s concise remarks. This may be reflected in the fact that I myself tend to be longwinded in my own expressions. One idea in all what you said came across as interesting and worthy of discussion, namely:</p><p></p><p>>> I have involuntary and generally non-repeatable moments which do not necessarily create a belief. << </p><p></p><p>Please elaborate on the above so that we could then start to discuss it or not…</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 139795, member: 586"] Dear All, There appears to be a misunderstanding of what I’ve expressed, one which was not unexpected. Had it not been that the my last post was already getting too long I would have addressed a point made by Bhagat ji in his original post which would have helped made things more clear. So I’ll do this now. Quote from Bhagat ji’s original post: “One may think that maybe it is a first step to connecting with gurbani. That you make a habit of simply reading then you go on to understand. I started that way myself.” What I wanted to suggest is that one starts with a level of understanding enough to be attracted to a particular set of teachings. In other words, it is interest which leads one to open the book to read, tape to listen to, or go to the Gurdwara to hear the teachings. Obviously, little understanding would mean little of what is read or heard is understood while the rest is either not or else misunderstood. There is no control over any of this and therefore it would surely be that we all read with little understanding most of the time. My comments were not to discourage reading; the objection was towards the encouragement of ‘mindless reading’. To put it differently, that we read with little understanding is unavoidable, however the purpose of reading being to understand the message, we should not then be encouraging reading just for the sake of it, especially given the danger of attachment and tendency to follow any activity ritualistically. And obviously I do not go on to expect anyone to read with attention and understanding for any length of time, that would be a mistake of more or less the same kind. In fact even after decades I expect that little must change for anyone. Indeed if someone were to claim that he now reads with full attention and understanding unlike how it was previously, it is quite likely that he is deluding himself in some way or the other! So we start with a level of interest, picking up the relevant text and reading it. What we get out of this is expected to be extremely little in the beginning, but it should not stop us from being interested and continuing to read. Gradually with more understanding there is greater interest and so we read more often these particular set of teachings while other subjects will perhaps appeal less and we do not read as much of those texts as we did before. The more there is interest and understanding, the more instances of ‘quality reading’ as against quantity, which again can’t be controlled / determined by will. And sure there could even be ritualistic reading interspersed. But surely these instances are not to be encouraged!? It is hard enough that we have so much of the tendency accumulated over lifetimes which need to be recognized as it manifests in our lives. Let us not however make the mistake of actually encouraging them! At this point I’d suggest that reading is different from listening to a recording. One could open a tape while involved in other activities knowing that only some of what is played is heard. The likelihood of it all becoming a ritualistic activity is therefore lessened, although one would still need to question oneself about it. However a correct attitude here could be with the understanding that it does not matter what is registered and what is missed. Of course this does not mean that we refrain from rewinding in order to hear again something we think we need to. ;-) After all this may be motivated simply by interest in understanding. Better than reading and listening however, is discussion, especially with people who understand these things better than we do. Discussion allows our understanding to be tested and is what we are all doing here. So let us continue to discuss. ;-) Ambarsaria ji, I had difficulty understanding your message. I am what you might call ‘slow’ especially when it comes to understanding other people’s concise remarks. This may be reflected in the fact that I myself tend to be longwinded in my own expressions. One idea in all what you said came across as interesting and worthy of discussion, namely: >> I have involuntary and generally non-repeatable moments which do not necessarily create a belief. << Please elaborate on the above so that we could then start to discuss it or not… [/QUOTE]
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