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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="Amarpal" data-source="post: 114" data-attributes="member: 10"><p>Dear Khalsa Jee (Ideal Singh),</p><p></p><p>I thank you for your response and for encouraging me. </p><p></p><p>In this posting, I verbalise the dialogue that took place within my mind after reading your response, so that you can comment on what I am saying and I learn from it. </p><p></p><p>If Guru Sahib wanted ‘Almighty’ to be perceived as fearless as is the popular belief among we Sikhs, then the word chosen should be close to Nirbhay, which is the Hindi word for fearless. Or, using the literature written prior to compilation of Sri Guru Granth Sahib, it should be demonstrated that in the language of that time the word for fearless was Nirbhau. That is, we must follow the etymological route to substantiate that Nirbhau means fearless. </p><p></p><p>We know that fear and anger, both are basic emotions; these cannot be broken down any further into still elementary emotions. Fear is not a composite emotion like many others. The emotion fear cannot include other emotions in it, as it is a basic emotion. I give some examples of composite or derived emotions and the basic emotions from which these are derived: friendliness = joy + acceptance; alarm = fear + surprise; guilt = joy + fear; sullenness =sadness + anger; delight = joy + surprise; anxiety = anticipation + fear. On the left side of the equation are the names of derived or composite emotions; while on the right are the names of emotions, which are basic (Refer the book ‘Emotional Brain’ by Joseph Le Doux page 114). For the simple reason that fear is a basic emotion, it cannot, in any way, include or cover any of the other emotions. Our Guru Sahibs knew all and so they would not have meant to limit ‘Almighty’ to be free of just one negative emotion – fear. I hold the view that ‘Almighty’ is free form all emotions i.e. ‘Nirbhav’. </p><p></p><p>Fear is an emotion, which grips the person who perceives an approaching danger. When the perceived danger actually over-whelms the individual the emotions are not that of fear, the emotions felt at that time are those which represent different kinds of suffering. </p><p></p><p>When the Sultan of Delhi passed the decree on Guru Arjan Dev Jee, our Guru Sahib remained free from all emotions (not just fearless), before the decree was carried out, during the ordeal and also after it – Guru Sahib remained ‘Nirbhav’. How did this happened can be explained with the knowledge now available to we humans. </p><p></p><p>From the recorded events and laboratory experiments, it has been established that when the mind is very much focused on a given idea, the sensitivity to other senses reduces. There are built in mechanisms in the brain, which diminish the demand from unwanted systems or even totally shut them down when needed. </p><p></p><p>Guru Sahib who had reach the pinnacle of divinity, had full control over the functioning of their mind where emotions are felt and pain is perceived. Mind was not controlling our Guru Sahib; it was the other way round – Guru Sahib was controlling the mind. </p><p></p><p>No matter what Guru Sahib was doing - working or talking, our Guru Sahib was all the time in communion with ‘Almighty’. When one is in deep meditation, the individual does not feel the body or its needs or its pleasure or its sufferings. Guru Arjan Dev Jee while sitting on hot kiln, with hot sand being poured on him, naturally must have remained totally in peace as he was meditating all the time. Meditation is said to be the ultimate level of focused mind, the intensity of it is so great that you transcend limitations of body. Under these conditions of total peace our Guru Sahib must not have been distracted in any way by what was happening to his body; he was in blissful communion with the ‘Almighty’ free from all worldly attachments, feeling and pain. In my view all this tells that our Guru Sahib was totally free from any emotion -‘Nirbhav’; this mental state of our Guru Sahib cannot be described by the word fearless i.e. ‘Nirbhau’ alone. </p><p></p><p>I am not able to fully understand, how and why ‘Chandu who was poring sand on Guru Jee was feeling a cold in front of the burning kiln. </p><p></p><p>As narration says, Guru Sahibs body was burning. It means that the laws of nature had not suspended their action as far as our Guru’s body was concerned. Why will nature suspend its action (its Dharma) to make Chandu not feel hot but cold? Guru Sahib was divine not Chandu. I, being a man of science, know that the laws of nature cannot be suspended. I am unable to find rational behind this part of narration. We cannot consider this as miracle. Our Guru Sahibs had not lived on miracles. If they were to do so, Sri Guru Gobind Singh Jee would have won all the battles with the Mughals using miracles. The history tell us that Guru Sahib won many and lost many battles, no miracles were use to secure victory. I firmly hold the view that miracles have no place in Sikhism. We have to be great on our own merits; ‘Kirt’ is one of our basic tents. The portion of the narration about which I am expressing doubts, is probably the contribution of the writer to make it more interesting – a regalation. The Divine entity like Guru Arjan Dev Jee do not need such frills to demonstrate what he was, his elevated state of spirituality was self-evident.</p><p></p><p>Khalsa Jee, I will keep in mind all what you have said in your response and use it in my analysis. I am still in search of a robust reason to accept that our Guru Sahibans wanted ‘Almighty’ to be perceived as free from one negative emotion only i.e. fear. My views, at present, remain unchanged as expressed in my earlier posting. I have not yet concluded, I am open to new suggestions and information.</p><p></p><p>I thank you very much for your response, which made me think and in the process I learnt a lot.</p><p></p><p>With love and respect for all</p><p></p><p>Amarpal</p></blockquote><p></p>
[QUOTE="Amarpal, post: 114, member: 10"] Dear Khalsa Jee (Ideal Singh), I thank you for your response and for encouraging me. In this posting, I verbalise the dialogue that took place within my mind after reading your response, so that you can comment on what I am saying and I learn from it. If Guru Sahib wanted ‘Almighty’ to be perceived as fearless as is the popular belief among we Sikhs, then the word chosen should be close to Nirbhay, which is the Hindi word for fearless. Or, using the literature written prior to compilation of Sri Guru Granth Sahib, it should be demonstrated that in the language of that time the word for fearless was Nirbhau. That is, we must follow the etymological route to substantiate that Nirbhau means fearless. We know that fear and anger, both are basic emotions; these cannot be broken down any further into still elementary emotions. Fear is not a composite emotion like many others. The emotion fear cannot include other emotions in it, as it is a basic emotion. I give some examples of composite or derived emotions and the basic emotions from which these are derived: friendliness = joy + acceptance; alarm = fear + surprise; guilt = joy + fear; sullenness =sadness + anger; delight = joy + surprise; anxiety = anticipation + fear. On the left side of the equation are the names of derived or composite emotions; while on the right are the names of emotions, which are basic (Refer the book ‘Emotional Brain’ by Joseph Le Doux page 114). For the simple reason that fear is a basic emotion, it cannot, in any way, include or cover any of the other emotions. Our Guru Sahibs knew all and so they would not have meant to limit ‘Almighty’ to be free of just one negative emotion – fear. I hold the view that ‘Almighty’ is free form all emotions i.e. ‘Nirbhav’. Fear is an emotion, which grips the person who perceives an approaching danger. When the perceived danger actually over-whelms the individual the emotions are not that of fear, the emotions felt at that time are those which represent different kinds of suffering. When the Sultan of Delhi passed the decree on Guru Arjan Dev Jee, our Guru Sahib remained free from all emotions (not just fearless), before the decree was carried out, during the ordeal and also after it – Guru Sahib remained ‘Nirbhav’. How did this happened can be explained with the knowledge now available to we humans. From the recorded events and laboratory experiments, it has been established that when the mind is very much focused on a given idea, the sensitivity to other senses reduces. There are built in mechanisms in the brain, which diminish the demand from unwanted systems or even totally shut them down when needed. Guru Sahib who had reach the pinnacle of divinity, had full control over the functioning of their mind where emotions are felt and pain is perceived. Mind was not controlling our Guru Sahib; it was the other way round – Guru Sahib was controlling the mind. No matter what Guru Sahib was doing - working or talking, our Guru Sahib was all the time in communion with ‘Almighty’. When one is in deep meditation, the individual does not feel the body or its needs or its pleasure or its sufferings. Guru Arjan Dev Jee while sitting on hot kiln, with hot sand being poured on him, naturally must have remained totally in peace as he was meditating all the time. Meditation is said to be the ultimate level of focused mind, the intensity of it is so great that you transcend limitations of body. Under these conditions of total peace our Guru Sahib must not have been distracted in any way by what was happening to his body; he was in blissful communion with the ‘Almighty’ free from all worldly attachments, feeling and pain. In my view all this tells that our Guru Sahib was totally free from any emotion -‘Nirbhav’; this mental state of our Guru Sahib cannot be described by the word fearless i.e. ‘Nirbhau’ alone. I am not able to fully understand, how and why ‘Chandu who was poring sand on Guru Jee was feeling a cold in front of the burning kiln. As narration says, Guru Sahibs body was burning. It means that the laws of nature had not suspended their action as far as our Guru’s body was concerned. Why will nature suspend its action (its Dharma) to make Chandu not feel hot but cold? Guru Sahib was divine not Chandu. I, being a man of science, know that the laws of nature cannot be suspended. I am unable to find rational behind this part of narration. We cannot consider this as miracle. Our Guru Sahibs had not lived on miracles. If they were to do so, Sri Guru Gobind Singh Jee would have won all the battles with the Mughals using miracles. The history tell us that Guru Sahib won many and lost many battles, no miracles were use to secure victory. I firmly hold the view that miracles have no place in Sikhism. We have to be great on our own merits; ‘Kirt’ is one of our basic tents. The portion of the narration about which I am expressing doubts, is probably the contribution of the writer to make it more interesting – a regalation. The Divine entity like Guru Arjan Dev Jee do not need such frills to demonstrate what he was, his elevated state of spirituality was self-evident. Khalsa Jee, I will keep in mind all what you have said in your response and use it in my analysis. I am still in search of a robust reason to accept that our Guru Sahibans wanted ‘Almighty’ to be perceived as free from one negative emotion only i.e. fear. My views, at present, remain unchanged as expressed in my earlier posting. I have not yet concluded, I am open to new suggestions and information. I thank you very much for your response, which made me think and in the process I learnt a lot. With love and respect for all Amarpal [/QUOTE]
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