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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="Neutral Singh" data-source="post: 2096" data-attributes="member: 2"><p>Dear Amarjit Jee,</p><p></p><p>Thanks for your response, it helps me to consolidate my thinking. I express my current understanding on the question you have raised in your post.</p><p></p><p>I admit that I should have been more elaborate in my first post in this thread.</p><p></p><p>When the person become divine, this individual becomes true. The Ahamkar disappears; it sheds from the individual's thinking the same way as the trees shed their leaves - in a natural way without effort. This individual i.e. her/his spirit, though living in this world is already vibrating with 'Sat'. The only thing that separates this person from the 'Nirakaar' is her/his body. This individual is in union with 'The Sat' while living, she/he merges with 'The Sat' when the last entity of worldly living i.e. the body is shed in a natural way. Such an individual, while living, I refer to as 'Gurmukh'. She/he is just at the entrance of the Ultimate Guru. This is my current understanding. Incidently it also responds to the issue related to Akaar and Nirakaar.</p><p></p><p>Your second question is related to the first. The five constituent which you have mentioned are the one connected with form. The name Nanak is also a requirement of worldly living, which demands some address. Here Guru Sahib have mentioned about his worldly attribute which are nothing but Akaar. He has not said this makes up the totality of Nanak, he has not mentioend in these words about his inner self i.e. his spirit has nothing to do with the spirit, which is 'Niraakar', which is in union with 'The Sat' when the divine is living and merges and become one with 'The Sat' when the body is shed. </p><p></p><p>I agree with your understanding that the chemistry of the body, which is Akaar, merges with nature because that is where it came from. It is the 'Nirakar' part of the individual what vibrates with 'The Sat' in a divine person and merges with 'The Sat' when the body is shed; this merger is only a natural consequence for the divine person, in other words a formality only.</p><p></p><p>The third question, is regarding Khalsa and Sikhi. I again share my current understanding with you.</p><p></p><p>I make a distinction between Khalsa and Sikhi.</p><p></p><p>For me Khalsa is a Panth as created by our Siri Guru Gobind Singh Jee. It is a synergetic configuration based on Sikhi which is its spirit; sikhi is not a panth, it is spiritual teachings. Being a Sikh is essential requirement to be a Khalsa i.e. the member of the Khalsa Panth, which has certain norms and code of conduct.</p><p></p><p>The synergetic configuration of the Khalsa Panth is evident from the progress we have made since the inception of Khalsa some 300 years ago as compared to those who where in the similar social and economic condition in which our earlier Khalsa were. e.g. compare sikh farmer with non sikh farmer, sikh skilled worker with non-sikh skilled worker etc. To keep the post relatively short I am not elaboratin why I call Khalsa Pants configuration synergetic. I only mention that Guru Gobind Singh Jee knew its potential, that is why he had said: 'sava lakh se ek ladaon tabhi Gobind Singh naam kahaon'; you know this is possible only in synergetic environment.</p><p></p><p>My views are slightly different from what you have stated that Khalsa was created to protect the oppressed people from the rulers. There was no need to do that. In that society a full class is dedicated for this purpose; the Kshtriyas. Why should they need some one else to protect them, God has given them all the needed faculties to protect themselves.</p><p></p><p>Guru Gobind Singh Jee created Khalsa Panth in a totally new configuration in which Shastras and Shastras both were incorporated in each individual. He made Khalsa a Saint-Soldier. Others are free to emulate Khalsa, but Khalsa is not a subordinate to any other Panthic Grouping. Khalsa Panth is a synergetic configuration which is always in Chardi Kala.</p><p></p><p>True, there are fights in Gurdwara because ours in a corporate religion where every one has a say. This coupled with the fact that we have not developed enough elasticity of mind to stretch a little to understand others view point and the mental plasticity to accommodate others view. I know it is bad but we cannot give up, we have to continue to work within Panth to continuously improve. </p><p></p><p>Finally, Amarjit Jee, these are my views based on my current understanding. The are not imposed on any one, in fact they cannot be imposed. You read them accept what appears right to you, rest belong to me.</p><p></p><p>With Love and Respect for all.</p><p></p><p>Amarpal</p></blockquote><p></p>
[QUOTE="Neutral Singh, post: 2096, member: 2"] Dear Amarjit Jee, Thanks for your response, it helps me to consolidate my thinking. I express my current understanding on the question you have raised in your post. I admit that I should have been more elaborate in my first post in this thread. When the person become divine, this individual becomes true. The Ahamkar disappears; it sheds from the individual's thinking the same way as the trees shed their leaves - in a natural way without effort. This individual i.e. her/his spirit, though living in this world is already vibrating with 'Sat'. The only thing that separates this person from the 'Nirakaar' is her/his body. This individual is in union with 'The Sat' while living, she/he merges with 'The Sat' when the last entity of worldly living i.e. the body is shed in a natural way. Such an individual, while living, I refer to as 'Gurmukh'. She/he is just at the entrance of the Ultimate Guru. This is my current understanding. Incidently it also responds to the issue related to Akaar and Nirakaar. Your second question is related to the first. The five constituent which you have mentioned are the one connected with form. The name Nanak is also a requirement of worldly living, which demands some address. Here Guru Sahib have mentioned about his worldly attribute which are nothing but Akaar. He has not said this makes up the totality of Nanak, he has not mentioend in these words about his inner self i.e. his spirit has nothing to do with the spirit, which is 'Niraakar', which is in union with 'The Sat' when the divine is living and merges and become one with 'The Sat' when the body is shed. I agree with your understanding that the chemistry of the body, which is Akaar, merges with nature because that is where it came from. It is the 'Nirakar' part of the individual what vibrates with 'The Sat' in a divine person and merges with 'The Sat' when the body is shed; this merger is only a natural consequence for the divine person, in other words a formality only. The third question, is regarding Khalsa and Sikhi. I again share my current understanding with you. I make a distinction between Khalsa and Sikhi. For me Khalsa is a Panth as created by our Siri Guru Gobind Singh Jee. It is a synergetic configuration based on Sikhi which is its spirit; sikhi is not a panth, it is spiritual teachings. Being a Sikh is essential requirement to be a Khalsa i.e. the member of the Khalsa Panth, which has certain norms and code of conduct. The synergetic configuration of the Khalsa Panth is evident from the progress we have made since the inception of Khalsa some 300 years ago as compared to those who where in the similar social and economic condition in which our earlier Khalsa were. e.g. compare sikh farmer with non sikh farmer, sikh skilled worker with non-sikh skilled worker etc. To keep the post relatively short I am not elaboratin why I call Khalsa Pants configuration synergetic. I only mention that Guru Gobind Singh Jee knew its potential, that is why he had said: 'sava lakh se ek ladaon tabhi Gobind Singh naam kahaon'; you know this is possible only in synergetic environment. My views are slightly different from what you have stated that Khalsa was created to protect the oppressed people from the rulers. There was no need to do that. In that society a full class is dedicated for this purpose; the Kshtriyas. Why should they need some one else to protect them, God has given them all the needed faculties to protect themselves. Guru Gobind Singh Jee created Khalsa Panth in a totally new configuration in which Shastras and Shastras both were incorporated in each individual. He made Khalsa a Saint-Soldier. Others are free to emulate Khalsa, but Khalsa is not a subordinate to any other Panthic Grouping. Khalsa Panth is a synergetic configuration which is always in Chardi Kala. True, there are fights in Gurdwara because ours in a corporate religion where every one has a say. This coupled with the fact that we have not developed enough elasticity of mind to stretch a little to understand others view point and the mental plasticity to accommodate others view. I know it is bad but we cannot give up, we have to continue to work within Panth to continuously improve. Finally, Amarjit Jee, these are my views based on my current understanding. The are not imposed on any one, in fact they cannot be imposed. You read them accept what appears right to you, rest belong to me. With Love and Respect for all. Amarpal [/QUOTE]
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