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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="spnadmin" data-source="post: 114042" data-attributes="member: 35"><p>Thoughts from the essay, </p><p><strong>A Remarkable Life: Dr. Jaswant Singh Neki</strong></p><p></p><p><strong>by RAVINDER SINGH TANEJA</strong></p><p></p><p>...</p><p>"<span style="color: DarkGreen"><em>Ascribing success and accomplishment to nadar may be the humility of a Sikh, but surely, </em><em>nadar shines indiscriminately on all of us. Why, then, do some of us appear to connect better with the flow of </em><em>nadar? Why do these coincidences - synchronicities, if you will - appear more pronounced in some lives than others? </em></span></p><p><span style="color: DarkGreen"><em></em></span></p><p><span style="color: DarkGreen"><em> While I don't have the answer, I can offer a tentative explanation. The title of Dr Neki's translation of the Sikh Nitnem - </em><em>Divine Intimations - offers a clue. These are sure signs of the Divine working in our everyday, mundane lives. </em></span></p><p><span style="color: DarkGreen"><em></em></span></p><p><span style="color: DarkGreen"><em> While </em><em>nadar may open doors and talent may provide the raw material, it takes hard work, discipline, persistence and perseverance to run leading medical institutions with distinction, stay actively engaged in Sikh affairs, and turn out literary and scholarly output of a high order over a long period of time. </em></span></p><p><span style="color: DarkGreen"><em> ....</em></span></p><p><span style="color: DarkGreen"><em>In speaking of a Sikh's engagement with the Guru Granth Sahib, Dr Neki sounded a similar note of caution. There are multiple senses in gurbani, and we can get caught up in the literal or allegorical but miss the anagogical. The mode of communication that the Guru's have employed, poetry, is not meant to be informational only - but transformational as well. Poetry is letting the WORD be heard beyond the literal meaning of the textual words. Gurbani must not just be read and understood but "ingested", which involves assimilation and absorption. </em></span></p><p><span style="color: DarkGreen"><em></em></span></p><p><span style="color: DarkGreen"><em>It is this natural amalgamation of science and poetry, of combining metaphor and analogy - of multiple senses and ways of looking at Reality - that is so visible in Dr Neki's work, and gives it a beauty and transcendence that can be transporting. An example from </em><em>Sada Vigas comes to mind. </em></span></p><p><span style="color: DarkGreen"><em></em></span></p><p><span style="color: DarkGreen"><em> In an essay on the different dimensions of transcendence (</em> <em>Pargamta Da Deedar), Dr Neki uses the reproductive process as an illustration of transcending oneself (</em><em>haumai) in an exquisitely poetic way: the metaphor of a delirious lover used for the male sperm; its wiggling tail as a sign of its delight in finding the beloved female egg, and in the ultimate loss of a separate sense of self that results from the union. </em></span></p><p><span style="color: DarkGreen"><em></em></span></p><p><span style="color: DarkGreen"><em> While such a fruitful combination of the scientific and poetic outlook within an individual like Dr Neki may be deemed </em><em>nadar, it is nonetheless an attitude that we need to consciously cultivate."</em></span> </p><p></p><p>Just beautiful. <img src="/images/smilies/whatsapp/wah.png" class="smilie" loading="lazy" alt=":wah:" title="Wah :wah:" data-shortname=":wah:" />Thank you Tejwant Singh ji for the original article. <img src="/images/smilies/whatsapp/wah.png" class="smilie" loading="lazy" alt=":wah:" title="Wah :wah:" data-shortname=":wah:" /></p><p>At this link <a href="http://www.sikhchic.com/our_heroes/a_remarkable_life_dr_jaswant_singh_neki" target="_blank">sikhchic.com | The Art and Culture of the Diaspora | A Remarkable Life: Dr. Jaswant Singh Neki</a></p></blockquote><p></p>
[QUOTE="spnadmin, post: 114042, member: 35"] Thoughts from the essay, [B]A Remarkable Life: Dr. Jaswant Singh Neki[/B] [B]by RAVINDER SINGH TANEJA[/B] ... "[COLOR=DarkGreen][I]Ascribing success and accomplishment to nadar may be the humility of a Sikh, but surely, [/I][I]nadar shines indiscriminately on all of us. Why, then, do some of us appear to connect better with the flow of [/I][I]nadar? Why do these coincidences - synchronicities, if you will - appear more pronounced in some lives than others? While I don't have the answer, I can offer a tentative explanation. The title of Dr Neki's translation of the Sikh Nitnem - [/I][I]Divine Intimations - offers a clue. These are sure signs of the Divine working in our everyday, mundane lives. While [/I][I]nadar may open doors and talent may provide the raw material, it takes hard work, discipline, persistence and perseverance to run leading medical institutions with distinction, stay actively engaged in Sikh affairs, and turn out literary and scholarly output of a high order over a long period of time. .... In speaking of a Sikh's engagement with the Guru Granth Sahib, Dr Neki sounded a similar note of caution. There are multiple senses in gurbani, and we can get caught up in the literal or allegorical but miss the anagogical. The mode of communication that the Guru's have employed, poetry, is not meant to be informational only - but transformational as well. Poetry is letting the WORD be heard beyond the literal meaning of the textual words. Gurbani must not just be read and understood but "ingested", which involves assimilation and absorption. It is this natural amalgamation of science and poetry, of combining metaphor and analogy - of multiple senses and ways of looking at Reality - that is so visible in Dr Neki's work, and gives it a beauty and transcendence that can be transporting. An example from [/I][I]Sada Vigas comes to mind. In an essay on the different dimensions of transcendence ([/I] [I]Pargamta Da Deedar), Dr Neki uses the reproductive process as an illustration of transcending oneself ([/I][I]haumai) in an exquisitely poetic way: the metaphor of a delirious lover used for the male sperm; its wiggling tail as a sign of its delight in finding the beloved female egg, and in the ultimate loss of a separate sense of self that results from the union. While such a fruitful combination of the scientific and poetic outlook within an individual like Dr Neki may be deemed [/I][I]nadar, it is nonetheless an attitude that we need to consciously cultivate."[/I][/COLOR] Just beautiful. :wah:Thank you Tejwant Singh ji for the original article. :wah: At this link [url=http://www.sikhchic.com/our_heroes/a_remarkable_life_dr_jaswant_singh_neki]sikhchic.com | The Art and Culture of the Diaspora | A Remarkable Life: Dr. Jaswant Singh Neki[/url] [/QUOTE]
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