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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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Discussions
Sikh Sikhi Sikhism
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Essays on Sikhism
The Concept Of Naam
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<blockquote data-quote="Amarpal" data-source="post: 62689" data-attributes="member: 10"><p style="text-align: center"><p style="text-align: left"><strong><u><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">CONCEPT OF NAAM</span></span></u></strong></p> </p> <p style="text-align: left"></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Dear Members</span></span></p><p> </p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Words of any language are not fundamental in nature; they are merely tools created by humans for verbal communication. Any word is an arbitrary verbal sound, which the people living in some area have agreed to mean some thing specific. The words, as they are arbitrary verbal sounds, different groups of people have coined their own words to enable effective communication.</span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">Guru Sahib was propagating the understanding of the true nature of God ‘The Sat’, which Guru Sahib knew from his personal experience is formless. The word used by his disciples when referring to ‘The Sat’ had to be such which does not generate any form in the mind of the devotee. As I understand, Guru Sahib selected the word ‘Naam’ for this purpose. </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">The word Naam triggers the idea about ‘The Sat’, without creating any image of this ‘Absolute God’. It was in line with the true nature of God which he was explaining to his disciples. </span></span></p><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">When we seek the boon of Naam, it means that we want our brain to function on the idea of ‘The Sat’ in a way so as to fill our mind with the Thoughts about ‘The Sat’. Please note for me Brain is the functioning gray matter, and Mind is the soft output of the functioning Brain. When the functioning brain becomes so much engaged with the idea of ‘The Sat’ that its soft output has nothing but ‘The Sat’, the person at that stage is said to be totally imbued with ‘Naam’.</span></span></p><p></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Guru Sahib has given us this term Naam to help us evolve spiritually and move towards the formless God; ‘The Nirakaar; ‘The Sat’. </span></span></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">With love and respect for all.</span></span></p><p> </p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Amarpal Singh</span></span></p></blockquote><p></p>
[QUOTE="Amarpal, post: 62689, member: 10"] [CENTER][LEFT][B][U][SIZE=3][FONT=Times New Roman]CONCEPT OF NAAM[/FONT][/SIZE][/U][/B][/LEFT][/CENTER][LEFT][/LEFT] [B][U][FONT=Times New Roman][/FONT][/U][/B] [FONT=Times New Roman][SIZE=3]Dear Members[/SIZE][/FONT] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][SIZE=3]Words of any language are not fundamental in nature; they are merely tools created by humans for verbal communication. Any word is an arbitrary verbal sound, which the people living in some area have agreed to mean some thing specific. The words, as they are arbitrary verbal sounds, different groups of people have coined their own words to enable effective communication.[/SIZE][/FONT] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][SIZE=3]Guru Sahib was propagating the understanding of the true nature of God ‘The Sat’, which Guru Sahib knew from his personal experience is formless. The word used by his disciples when referring to ‘The Sat’ had to be such which does not generate any form in the mind of the devotee. As I understand, Guru Sahib selected the word ‘Naam’ for this purpose. [/SIZE][/FONT] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][SIZE=3]The word Naam triggers the idea about ‘The Sat’, without creating any image of this ‘Absolute God’. It was in line with the true nature of God which he was explaining to his disciples. [/SIZE][/FONT] [FONT=Times New Roman][/FONT] [FONT=Times New Roman][SIZE=3]When we seek the boon of Naam, it means that we want our brain to function on the idea of ‘The Sat’ in a way so as to fill our mind with the Thoughts about ‘The Sat’. Please note for me Brain is the functioning gray matter, and Mind is the soft output of the functioning Brain. When the functioning brain becomes so much engaged with the idea of ‘The Sat’ that its soft output has nothing but ‘The Sat’, the person at that stage is said to be totally imbued with ‘Naam’.[/SIZE][/FONT] [FONT=Times New Roman][/FONT] [SIZE=3][FONT=Times New Roman]Guru Sahib has given us this term Naam to help us evolve spiritually and move towards the formless God; ‘The Nirakaar; ‘The Sat’. [/FONT][/SIZE] [SIZE=3][/SIZE] [SIZE=3][FONT=Times New Roman]With love and respect for all.[/FONT][/SIZE] [SIZE=3][/SIZE] [SIZE=3][FONT=Times New Roman]Amarpal Singh[/FONT][/SIZE] [/QUOTE]
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The Concept Of Naam
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