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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="Astroboy" data-source="post: 83686" data-attributes="member: 4990"><p>First of all praying at the feet of his true master, Kabir Sahib humbly submits that he himself has no power to say anything or write anything. Yes, he can write a book like Anurag Sagar only if his true master gives him the power. Therefore he says that he bows thousand times at the feet of his master who told him the secret of 'Agam' (when soul descends from Anami desh, then come two stations called Alakh and Agam). The true master enabled him to do spiritual practice by initiating him to 'Word' or sound current. Thus he could take his consciousness from Pind (region below the eyes) to 'eye centre' and see the effulgent form of the master and whole Brahmand, full of light. Kabir further says that earlier he would see darkness on closing his eyes but now he sees light instead of darkness. Enlightened by his true master now, he can see the light of a Jyoti (flame). Only his true master has given him the power to succeed and see God. <p style="text-align: left">Kabir Sahib says "the true master initiated me to 'Naam', made me repeat it and took me to Daswan Dwar to take bath in 'Amritsar', taught me the technique to wash off the dirt to countless births and enabled me to see that form of God which we cannot see with our eyes or hear with our ears or reach Him with these feet or worship him with these hands."</p><p>[FONT=Verdana, Arial, Helvetica] Kabir further says, "With the grace of Sat Guru, I have met God by concentrating upon word. I have merged in Him. The soul has become God just as a weather drop becomes sea by merging in it. Now the soul tastes the 'Amrit', the like of which does not exist on earth." Many things of this world like Sugar etc. are sweet, but their sweetness is nothing when compared to the sweetness of the 'Word'.</p><p style="text-align: left">"My Sat Guru is a Saviour, a see of mercy. But a few only recognize Him. He reveals the secret of N¢am or word to him who recognizes Him. A diamond is valued only by a goldsmith." Once a potter found a diamond in the soil and he tied it around the neck of his donkey. He went to a shopkeeper along with the donkey. The shopkeeper asked the potter the source of this shining thing. The potter said he found it in the soil. The shopkeeper said "It is very beautiful. Please give it to me." The shopkeeper paid the potter ten rupees for the diamond and shopkeeper's wife tied it to the weighing balance. One day a goldsmith visited the shopkeeper. On seeing the diamond, he thought that it must be worth a crore of rupees. He paid the shopkeeper twenty rupees and took the diamond and in turn sold it for a crore rupees in the bazaar. Hence only a goldsmith could recognize a diamond. </p><p></p><p>Similarly rare is the person who recognizes a Sat Guru having knowledge of the 'Word'. Only sixteen persons were initiated to 'Word' in Satyug and 22 in Treta yuga by Kabir. There is no such record for Dwapur yuga. But many persons recognized Satpurush in this Kalyuga. </p><p>One who recognizes a Sat Guru, listens to his teachings with full attention, accepts Him from the heart and obeys his orders. During his tour, Kabir once met a sweet seller sitting proudly in his shop. Mercifully, Kabir said to him "Please come to Satsang." The shopkeeper asked his servant to give two jalebis (sweet) to this hermit. Kabir said "I don't want jalebis." Sweet seller inquired "Then what do you want?"</p><p> </p><p> </p><p></p><p>Simultaneously he ordered his servant to give him a few coins also. Kabir said, 'I don't want money, too." The sweetseller said, "You want neither jalebis, nor money. Then what do you want? It is my time to attend to the customers. Why are you obstructing like this?" Kabir said "Time is very less. Please do come to Satsang." The shopkeeper asked his servants to push him away from the shop. And the servants did likewise. Kabir came to the shop after a few days and said, "Gentleman, now very little time has been left. Come to satsang." The sweetseller said to his servant, "Don't let such persons come to me. Of your own, push them away from sight." The servants turned Kabir out. After seven days, Kabir again came and requested the sweet-seller humbly to attend the Satsang. The servants tried to push him away. Being well-built, Kabir stuck to his place. Then a servant hit him on the head with an iron rod. Kabir's head was broken, the blood was coming out and his clothes were drenched in the blood. But Kabir remained humble and said "Seth Ji, now the time is really very less. Do come to the Satsang." The sweetseller paid no attention to him. After a week when Kabir came again, the sweetseller had already died. Kabir came to the sweetseller mercifully but he did not value his advice. The moral of the story is that only very few people recognize the saints in time, get initiation of the Word and then merge in the Lord through it. Saints come into the world to do good to us. They want to liberate us from this cycle of eighty four. We should not quarrel with them but should get enlightenment from them </p><p>and act on their teachings. The sweetseller would have definitely benefited if he had recognized Saint Kabir. </p><p>Kabir says, "Listen, you have got priceless treasures in your body." You cannot get this treasure without the grace of Sat Guru because the Guru has got the key of this treasure. </p><p>Sat Guru in the form of 'Word' resides in us but He is locked inside and we are sitting outside. Therefore, how can we meet Him? Getting a key of 'Word' from the outside Sat Guru, then practicing It we can reach Him inside. We have to remove the darkness of 'Moh' from inside by the light of the teachings of the Sat Guru. Only then shall we be able to see the priceless treasure inside. Kabir says to Dharam Dass "I am going to write the book "Anurag Sagar". Only a rare great soul will understand its secret or recognize its importance." </p><p></p><p>Kabir says "I am going to write the book 'Anurag Sagar'. Very few people will understand its language. Such people will have the burning desire to meet God." Just as Japuji is the key to Granth Sahib, Anurag Sagar is the foundation of Sant Mat, it is a base of Sant Mat. Kabir says, "One who does not understand Anurag Sagar (inner ocean of Love), he will always remain on the periphery of Sant Mat, even though he might think of having gone inside. Therefore I am going to describe everything of the inner worlds". The secret of Nirvan Pad or Sat Lok will be revealed in Anurag Sagar. </p><p>Bowing at the feet of Kabir, Dharam Das begs, "Sat Guru, I have a doubt in my mind. Please remove it. The doubt is, what is Anurag or Love? How does one feel when Love or Anurag sprouts from within? How can we recognize a person who is Anuragi or Love-bitten? All look alike from outside. However some are so powerful that a word from them brings about punishment of death to a person. Devotees of God like Guru Nanak were tormented and put behind bars. How to find whether one is Anuragi (i.e. Lover of God) or not? Yes, at least I do understand that without love, separation, pain and burning desire, one cannot meet God."</p><p></p><p>[/FONT]</p></blockquote><p></p>
[QUOTE="Astroboy, post: 83686, member: 4990"] First of all praying at the feet of his true master, Kabir Sahib humbly submits that he himself has no power to say anything or write anything. Yes, he can write a book like Anurag Sagar only if his true master gives him the power. Therefore he says that he bows thousand times at the feet of his master who told him the secret of 'Agam' (when soul descends from Anami desh, then come two stations called Alakh and Agam). The true master enabled him to do spiritual practice by initiating him to 'Word' or sound current. Thus he could take his consciousness from Pind (region below the eyes) to 'eye centre' and see the effulgent form of the master and whole Brahmand, full of light. Kabir further says that earlier he would see darkness on closing his eyes but now he sees light instead of darkness. Enlightened by his true master now, he can see the light of a Jyoti (flame). Only his true master has given him the power to succeed and see God. [LEFT]Kabir Sahib says "the true master initiated me to 'Naam', made me repeat it and took me to Daswan Dwar to take bath in 'Amritsar', taught me the technique to wash off the dirt to countless births and enabled me to see that form of God which we cannot see with our eyes or hear with our ears or reach Him with these feet or worship him with these hands."[/LEFT] [FONT=Verdana, Arial, Helvetica] Kabir further says, "With the grace of Sat Guru, I have met God by concentrating upon word. I have merged in Him. The soul has become God just as a weather drop becomes sea by merging in it. Now the soul tastes the 'Amrit', the like of which does not exist on earth." Many things of this world like Sugar etc. are sweet, but their sweetness is nothing when compared to the sweetness of the 'Word'. [LEFT]"My Sat Guru is a Saviour, a see of mercy. But a few only recognize Him. He reveals the secret of N¢am or word to him who recognizes Him. A diamond is valued only by a goldsmith." Once a potter found a diamond in the soil and he tied it around the neck of his donkey. He went to a shopkeeper along with the donkey. The shopkeeper asked the potter the source of this shining thing. The potter said he found it in the soil. The shopkeeper said "It is very beautiful. Please give it to me." The shopkeeper paid the potter ten rupees for the diamond and shopkeeper's wife tied it to the weighing balance. One day a goldsmith visited the shopkeeper. On seeing the diamond, he thought that it must be worth a crore of rupees. He paid the shopkeeper twenty rupees and took the diamond and in turn sold it for a crore rupees in the bazaar. Hence only a goldsmith could recognize a diamond. [/LEFT] Similarly rare is the person who recognizes a Sat Guru having knowledge of the 'Word'. Only sixteen persons were initiated to 'Word' in Satyug and 22 in Treta yuga by Kabir. There is no such record for Dwapur yuga. But many persons recognized Satpurush in this Kalyuga. One who recognizes a Sat Guru, listens to his teachings with full attention, accepts Him from the heart and obeys his orders. During his tour, Kabir once met a sweet seller sitting proudly in his shop. Mercifully, Kabir said to him "Please come to Satsang." The shopkeeper asked his servant to give two jalebis (sweet) to this hermit. Kabir said "I don't want jalebis." Sweet seller inquired "Then what do you want?" Simultaneously he ordered his servant to give him a few coins also. Kabir said, 'I don't want money, too." The sweetseller said, "You want neither jalebis, nor money. Then what do you want? It is my time to attend to the customers. Why are you obstructing like this?" Kabir said "Time is very less. Please do come to Satsang." The shopkeeper asked his servants to push him away from the shop. And the servants did likewise. Kabir came to the shop after a few days and said, "Gentleman, now very little time has been left. Come to satsang." The sweetseller said to his servant, "Don't let such persons come to me. Of your own, push them away from sight." The servants turned Kabir out. After seven days, Kabir again came and requested the sweet-seller humbly to attend the Satsang. The servants tried to push him away. Being well-built, Kabir stuck to his place. Then a servant hit him on the head with an iron rod. Kabir's head was broken, the blood was coming out and his clothes were drenched in the blood. But Kabir remained humble and said "Seth Ji, now the time is really very less. Do come to the Satsang." The sweetseller paid no attention to him. After a week when Kabir came again, the sweetseller had already died. Kabir came to the sweetseller mercifully but he did not value his advice. The moral of the story is that only very few people recognize the saints in time, get initiation of the Word and then merge in the Lord through it. Saints come into the world to do good to us. They want to liberate us from this cycle of eighty four. We should not quarrel with them but should get enlightenment from them and act on their teachings. The sweetseller would have definitely benefited if he had recognized Saint Kabir. Kabir says, "Listen, you have got priceless treasures in your body." You cannot get this treasure without the grace of Sat Guru because the Guru has got the key of this treasure. Sat Guru in the form of 'Word' resides in us but He is locked inside and we are sitting outside. Therefore, how can we meet Him? Getting a key of 'Word' from the outside Sat Guru, then practicing It we can reach Him inside. We have to remove the darkness of 'Moh' from inside by the light of the teachings of the Sat Guru. Only then shall we be able to see the priceless treasure inside. Kabir says to Dharam Dass "I am going to write the book "Anurag Sagar". Only a rare great soul will understand its secret or recognize its importance." Kabir says "I am going to write the book 'Anurag Sagar'. Very few people will understand its language. Such people will have the burning desire to meet God." Just as Japuji is the key to Granth Sahib, Anurag Sagar is the foundation of Sant Mat, it is a base of Sant Mat. Kabir says, "One who does not understand Anurag Sagar (inner ocean of Love), he will always remain on the periphery of Sant Mat, even though he might think of having gone inside. Therefore I am going to describe everything of the inner worlds". The secret of Nirvan Pad or Sat Lok will be revealed in Anurag Sagar. Bowing at the feet of Kabir, Dharam Das begs, "Sat Guru, I have a doubt in my mind. Please remove it. The doubt is, what is Anurag or Love? How does one feel when Love or Anurag sprouts from within? How can we recognize a person who is Anuragi or Love-bitten? All look alike from outside. However some are so powerful that a word from them brings about punishment of death to a person. Devotees of God like Guru Nanak were tormented and put behind bars. How to find whether one is Anuragi (i.e. Lover of God) or not? Yes, at least I do understand that without love, separation, pain and burning desire, one cannot meet God." [/FONT] [/QUOTE]
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