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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="Claudia G. S. Martins" data-source="post: 964" data-attributes="member: 289"><p>THE VOICE OF GOD</p><p></p><p>God is revealed to us at AGGS. And we, who are reflections of God, we who</p><p>are part of God, are therefore, revealed to ourselves. This theme is</p><p>picked up in a variety of ways by Sikhi tradition and its contemporary interpreters.</p><p></p><p>We often use sensory metaphors to convey moments of understanding, apprehension and connection. For instance, people remark: "I see what you're saying" or "I can hear your exhaustion" or "That speech really touched me" or "It was the sweet smell of success" or "The finish line was so close, I could taste it." The people "saw" God's voice in the same way--they experienced the presence and the truth of that Voice with all of themselves. When God spoke to them, they could see and taste, hear and smell and feel God's truth. They knew God with all that they were.</p><p></p><p>Personal revelations come to us in the same mysterious way. In moments of</p><p>Truth, we experience ourselves simultaneously receiving a gift from outside</p><p>and discovering something that always has been part of us. The Truth of</p><p>God's revelation is experienced like the Truth of falling in love, like the</p><p>Truth of a breakthrough moment in therapy, like the Truth of figuring out</p><p>what we're meant to do with our lives. All are gifts received from outside</p><p>which have, paradoxically, been waiting to be discovered within us all</p><p>along. The people recognize their Truths in God's Voice and had "no need to 'believe' the Hukam because they saw the voices." They already recognized their Truth in God's Voice.</p><p></p><p>With the Ten Gurus , the voice of Akal Purakh came to bear the voice</p><p>of God within them. We who believe that revelation is not a onetime event,</p><p>but an ongoing process, must, with fear and trembling, with deep humility</p><p>and "holy audacity," allow our voices too to become bearers of that voice.</p><p>The sound of Waheguru is a 'great voice that never ceased.' Today it needs us to be its trumpet. </p><p></p><p>Finding the correct combination of humility and "holy audacity" necessary</p><p>to become God's trumpets may be the central task and the most difficult</p><p>challenge of religious living. But how desperately the world (and God?)</p><p>need us to make the attempt to let God's music sing through us. May such</p><p>moments of revelation be our gift from life and to life. </p><p></p><p></p><p>Claudia Gaspar Soares Martins</p><p></p><p><a href="mailto:sikhbrazil@yahoo.com">sikhbrazil@yahoo.com</a></p></blockquote><p></p>
[QUOTE="Claudia G. S. Martins, post: 964, member: 289"] THE VOICE OF GOD God is revealed to us at AGGS. And we, who are reflections of God, we who are part of God, are therefore, revealed to ourselves. This theme is picked up in a variety of ways by Sikhi tradition and its contemporary interpreters. We often use sensory metaphors to convey moments of understanding, apprehension and connection. For instance, people remark: "I see what you're saying" or "I can hear your exhaustion" or "That speech really touched me" or "It was the sweet smell of success" or "The finish line was so close, I could taste it." The people "saw" God's voice in the same way--they experienced the presence and the truth of that Voice with all of themselves. When God spoke to them, they could see and taste, hear and smell and feel God's truth. They knew God with all that they were. Personal revelations come to us in the same mysterious way. In moments of Truth, we experience ourselves simultaneously receiving a gift from outside and discovering something that always has been part of us. The Truth of God's revelation is experienced like the Truth of falling in love, like the Truth of a breakthrough moment in therapy, like the Truth of figuring out what we're meant to do with our lives. All are gifts received from outside which have, paradoxically, been waiting to be discovered within us all along. The people recognize their Truths in God's Voice and had "no need to 'believe' the Hukam because they saw the voices." They already recognized their Truth in God's Voice. With the Ten Gurus , the voice of Akal Purakh came to bear the voice of God within them. We who believe that revelation is not a onetime event, but an ongoing process, must, with fear and trembling, with deep humility and "holy audacity," allow our voices too to become bearers of that voice. The sound of Waheguru is a 'great voice that never ceased.' Today it needs us to be its trumpet. Finding the correct combination of humility and "holy audacity" necessary to become God's trumpets may be the central task and the most difficult challenge of religious living. But how desperately the world (and God?) need us to make the attempt to let God's music sing through us. May such moments of revelation be our gift from life and to life. Claudia Gaspar Soares Martins [email]sikhbrazil@yahoo.com[/email] [/QUOTE]
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