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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="Sikh80" data-source="post: 69920" data-attributes="member: 5290"><p><strong><span style="font-family: 'Times New Roman'">Bhagavad Gita</span></strong></p><p></p><p><strong><span style="font-family: 'Times New Roman'">From SikhiWiki</span></strong></p><p></p><p><a href="http://www.sikhiwiki.org/index.php/#searchInput" target="_blank">http://www.sikhiwiki.org/index.php/#searchInput</a> </p><p><strong><span style="font-family: 'Times New Roman'">Bhagavadgita/other religions/hinduism</span></strong></p><p></p><p><strong><span style="font-family: 'Times New Roman'">Basic doctrines in the Bhagavadgita</span></strong></p><p></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">The most famous and popular religious book of modern Hinduism is the Bhagavadgita. It forms a part of the sixth book of the Mahabharata. It contains 18 chapters comprising 720 stanzas. Often it is called simply the Gita. Its full title is 'Bhagavadgita Upanishad', meaning the mystical song of the Lord. Bhagavadgita literally means the Divine Melody or Lord's song. </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">1. The Bhagavadgita is in the form of a gospel of Lord Krishna to Arjuna. The scene is the battlefield where the forces of the Kauravas and the Pandavas face each other. Arjuna going round the battle-field in the chariot driven by Lord Krishna finds his own kith and kin on the enemy side and drops the bow, declaring that he would prefer to stay in the forest than to fight and kill them. At this critical moment, Lord Krishna urges Arjuna to fight and while persuading him to perform his duty, he explains highest esoteric doctrines. </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">2. Truly speaking, the thoughts are so deep that none can arrive at their end even after constant study throughout a life time. Here is a humble attempt to explain some of the doctrines of the Bhagavadgita. Self- In Gita atman and jiva are both used for self or individual soul. It is described as the eternal part of God. Lord Krishna emphasizes the immortality of the soul to Arjuna: </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">"The soul is never born nor dies; nor does it exist on coming into being. For it is unborn, eternal, everlasting and primeval; even though the body is slain, the soul is not.” </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">3. "Weapons cannot cut it nor can fine burn it; water cannot drench it nor can wind make it dry." </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">4. "The soul is eternal, omnipresent, immovable, constant and everlasting." </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">5. The doctrine of transmigration of soul is also accepted. The word ‘dehi' is used for embodied atman. When the body perishes it enters a new body. Lord Krishna explains: “As a man discarding worn-out clothes, takes other new ones, likewise the embodied soul, casting off worn-out bodies, enters into others which are new." </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">6. <strong>God-</strong> According to the hymns of the Gita God is the creator, sustainer and destroyer of all beings. He is called the Supreme Self (Paramatman) and Supreme Person (Uttama Purusha). </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">7. “The basic and essential element in every thing is the Supreme God. He is omnipresent and He is immanent in all beings and in all things. In the tenth chapter Lord Krishna says to Arjuna: “I am the Self seated in the heart of all beings; so I am the beginning and middle and also the end of all beings.” "I am the ruling power in rulers; I am righteousness in those aspiring for victory of secrets; I am the custodian in the shape of silence and I am the wisdom of the wise. Arjuna, I am even that which the seed of all beings is. For there is no creature, animate or inanimate which exists without Me." </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">9. Many of the epithets of Brahman in the Upanishads are applied to Lord Krishna. Arjuna addresses him as "You are the Supreme Eternal, the Ultimate resort... the Prime Deity, unborn and all-pervading," </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">10. <strong>Avataravada-</strong> The principle of 'avataravada' is of basic importance in the Gita. The whole material world is an expression of God's nature or mysterious power. God is not only immanent in this creation, He also appears in human and non-human forms in different ages. </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">11. Lord Krishna is himself such an avatar of the Supreme Self. God takes birth and becomes man himself for the benefit of humanity. He comes into being by his own maya. Lord Krishna describes "Whenever the dharma declines and irreligiousness grows, then I send myself forth. To save the righteous, to destroy the wicked, to establish the dharma I come into being in age after age. " </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">12. <strong>Maya:</strong> The Gita gave special meaning to the term Maya. The word means illusion, deceitfulness, falsity, etc. The Gita tells of God as appearing in nature by His maya or mysterious power. Maya is the single cause of manifold creation and this is a mystery. It has always been suggested that to transcend this maya is difficult and those who are able to transcend it are described as Jivanmuktas Lord Krishna says: "For this wonderful illusion of Mine consisting of the three gunas is extremely difficult to get over; those however, who take refuge in me alone cross it. </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">13. <strong>Gunas</strong>- The theory of gunas is basic to the thought of the Bhagavadgita. They are three in number: Sattva (goodness), rajas (activity) and tamas (dullness). Every thing that exists has a combination of these three in different proportions. Lord Krishna explains in the seventh chapter: "The whole of this creation is deluded by objects evolved from the three modes of nature- Sattva, rajas and tamas; hence it does not know Me, who is above these and imperishable. " </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">14. <strong>Ideal man-</strong> The Gita describes in detail the characteristics of an ideal man. In order to portray the personality of a perfect man, Lord Krishna has made use of different terms - the bhakta, jnani ( gyani), karamyogi, jivanmukta, sanyasi, gunaattita, yogarudha, sthitiprajna etc. Though these different terms used in the Gita emphasize different aspects of the ideal man yet it does not follow that other aspects are missing in his personality. The description of the sthitiprajna in the second chapter agrees in all essentials. He is a perfect man combining spiritual, ethical and social values in a harmonious whole. The ideal man in the Gita is depicted as a virtuous man. He is incorporated with the virtues of truthfulness, contentment, temperance, wisdom, humility, purity, equanimity, compassion, charity, perfect tranquility of mind etc. It is explained: "He puts away all the desires of his mind and his spirit is content in itself. </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">15. He covets nothing, is jealous of none. </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">16. His mind remains unperturbed in sorrows. His thirst for pleasures has altogether disappeared." </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">17. In the fifth chapter Lord Krishna says, "The man who is united with the Divine and knows the truth thinks 'I do nothing at all' </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">18. "And in that purity of spirit, there is produced for him an end of all sorrow; the intelligence of such a man of pure spirit is soon established in the place of the self. " </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">19. This is the divine state (brahmisthita). </span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">20. <strong>Three paths-</strong> The Bhagvadgita sets down three pathways to attain this divine state. These are: The way of knowledge (jnanamarga), the way of disciplined action (karma marga) and the way of devotion to God (bhakti marga). These three ways are inter related and the suggestion is that one should harmonize all these three in one's life. </span></span></p></blockquote><p></p>
[QUOTE="Sikh80, post: 69920, member: 5290"] [B][FONT=Times New Roman]Bhagavad Gita[/FONT][/B] [B][FONT=Times New Roman]From SikhiWiki[/FONT][/B] [URL="http://www.sikhiwiki.org/index.php/#searchInput"][U][FONT=Times New Roman][SIZE=3][/SIZE][/FONT][/U][/URL] [B][FONT=Times New Roman]Bhagavadgita/other religions/hinduism[/FONT][/B] [B][FONT=Times New Roman]Basic doctrines in the Bhagavadgita[/FONT][/B] [SIZE=3][FONT=Times New Roman]The most famous and popular religious book of modern Hinduism is the Bhagavadgita. It forms a part of the sixth book of the Mahabharata. It contains 18 chapters comprising 720 stanzas. Often it is called simply the Gita. Its full title is 'Bhagavadgita Upanishad', meaning the mystical song of the Lord. Bhagavadgita literally means the Divine Melody or Lord's song. [/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]1. The Bhagavadgita is in the form of a gospel of Lord Krishna to Arjuna. The scene is the battlefield where the forces of the Kauravas and the Pandavas face each other. Arjuna going round the battle-field in the chariot driven by Lord Krishna finds his own kith and kin on the enemy side and drops the bow, declaring that he would prefer to stay in the forest than to fight and kill them. At this critical moment, Lord Krishna urges Arjuna to fight and while persuading him to perform his duty, he explains highest esoteric doctrines. [/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]2. Truly speaking, the thoughts are so deep that none can arrive at their end even after constant study throughout a life time. Here is a humble attempt to explain some of the doctrines of the Bhagavadgita. Self- In Gita atman and jiva are both used for self or individual soul. It is described as the eternal part of God. Lord Krishna emphasizes the immortality of the soul to Arjuna: [/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]"The soul is never born nor dies; nor does it exist on coming into being. For it is unborn, eternal, everlasting and primeval; even though the body is slain, the soul is not.” [/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]3. "Weapons cannot cut it nor can fine burn it; water cannot drench it nor can wind make it dry." [/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]4. "The soul is eternal, omnipresent, immovable, constant and everlasting." [/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]5. The doctrine of transmigration of soul is also accepted. The word ‘dehi' is used for embodied atman. When the body perishes it enters a new body. Lord Krishna explains: “As a man discarding worn-out clothes, takes other new ones, likewise the embodied soul, casting off worn-out bodies, enters into others which are new." [/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]6. [B]God-[/B] According to the hymns of the Gita God is the creator, sustainer and destroyer of all beings. He is called the Supreme Self (Paramatman) and Supreme Person (Uttama Purusha). [/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]7. “The basic and essential element in every thing is the Supreme God. He is omnipresent and He is immanent in all beings and in all things. In the tenth chapter Lord Krishna says to Arjuna: “I am the Self seated in the heart of all beings; so I am the beginning and middle and also the end of all beings.” "I am the ruling power in rulers; I am righteousness in those aspiring for victory of secrets; I am the custodian in the shape of silence and I am the wisdom of the wise. Arjuna, I am even that which the seed of all beings is. For there is no creature, animate or inanimate which exists without Me." [/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]9. Many of the epithets of Brahman in the Upanishads are applied to Lord Krishna. Arjuna addresses him as "You are the Supreme Eternal, the Ultimate resort... the Prime Deity, unborn and all-pervading," [/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]10. [B]Avataravada-[/B] The principle of 'avataravada' is of basic importance in the Gita. The whole material world is an expression of God's nature or mysterious power. God is not only immanent in this creation, He also appears in human and non-human forms in different ages. [/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]11. Lord Krishna is himself such an avatar of the Supreme Self. God takes birth and becomes man himself for the benefit of humanity. He comes into being by his own maya. Lord Krishna describes "Whenever the dharma declines and irreligiousness grows, then I send myself forth. To save the righteous, to destroy the wicked, to establish the dharma I come into being in age after age. " [/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]12. [B]Maya:[/B] The Gita gave special meaning to the term Maya. The word means illusion, deceitfulness, falsity, etc. The Gita tells of God as appearing in nature by His maya or mysterious power. Maya is the single cause of manifold creation and this is a mystery. It has always been suggested that to transcend this maya is difficult and those who are able to transcend it are described as Jivanmuktas Lord Krishna says: "For this wonderful illusion of Mine consisting of the three gunas is extremely difficult to get over; those however, who take refuge in me alone cross it. [/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]13. [B]Gunas[/B]- The theory of gunas is basic to the thought of the Bhagavadgita. They are three in number: Sattva (goodness), rajas (activity) and tamas (dullness). Every thing that exists has a combination of these three in different proportions. Lord Krishna explains in the seventh chapter: "The whole of this creation is deluded by objects evolved from the three modes of nature- Sattva, rajas and tamas; hence it does not know Me, who is above these and imperishable. " [/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]14. [B]Ideal man-[/B] The Gita describes in detail the characteristics of an ideal man. In order to portray the personality of a perfect man, Lord Krishna has made use of different terms - the bhakta, jnani ( gyani), karamyogi, jivanmukta, sanyasi, gunaattita, yogarudha, sthitiprajna etc. Though these different terms used in the Gita emphasize different aspects of the ideal man yet it does not follow that other aspects are missing in his personality. The description of the sthitiprajna in the second chapter agrees in all essentials. He is a perfect man combining spiritual, ethical and social values in a harmonious whole. The ideal man in the Gita is depicted as a virtuous man. He is incorporated with the virtues of truthfulness, contentment, temperance, wisdom, humility, purity, equanimity, compassion, charity, perfect tranquility of mind etc. It is explained: "He puts away all the desires of his mind and his spirit is content in itself. [/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]15. He covets nothing, is jealous of none. [/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]16. His mind remains unperturbed in sorrows. His thirst for pleasures has altogether disappeared." [/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]17. In the fifth chapter Lord Krishna says, "The man who is united with the Divine and knows the truth thinks 'I do nothing at all' [/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]18. "And in that purity of spirit, there is produced for him an end of all sorrow; the intelligence of such a man of pure spirit is soon established in the place of the self. " [/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]19. This is the divine state (brahmisthita). [/FONT][/SIZE] [SIZE=3][FONT=Times New Roman]20. [B]Three paths-[/B] The Bhagvadgita sets down three pathways to attain this divine state. These are: The way of knowledge (jnanamarga), the way of disciplined action (karma marga) and the way of devotion to God (bhakti marga). These three ways are inter related and the suggestion is that one should harmonize all these three in one's life. [/FONT][/SIZE] [/QUOTE]
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