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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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Sikh Sikhi Sikhism
Which Is More Important Simran Or Sewa?
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<blockquote data-quote="khalsa1469" data-source="post: 156369" data-attributes="member: 10584"><p>Like most important aspects of Being, this is not an either/or situation. Perhaps, the question arises from lack of clarity about the nature of one's Being, and the meaning of Seva and Simran.</p><p></p><p>The fundamental fact is that there is only 1.</p><p></p><p>Being connected with that realization is <em>Simran</em>, which is also called remembrance (from <em>Smaran</em>). I can only remember that which I knew and have since forgotten.</p><p></p><p>What have I forgotten? That all (that I see as distinct) is actually 1. I have forgotten that I, who I imagine is different from you and all the others, am living a distortion of reality.</p><p></p><p>In fact, you, me, and all else are 1. <em>Simran</em> is being connected with the enormity of that realization, and <em>Vismad</em> is the effect of that realization upon my body, mind and consciousness.</p><p></p><p><em>Seva</em> is (a connected) Being. Seva is commonly referred to as selfless service, which can fit the bill but may be helped via a nuanced understanding.</p><p></p><p>Seva and Simran are inseparable.</p><p></p><p>Then, what is the real problem? It is the <em>self</em> that is the problem. That is, until I deal with the <em>Self</em>.</p><p></p><p>When I operate from the self, I am fractured, dualistic and focused upon the little me. But when I operate out of the integrated, large, Universal me, then there are no barriers. Being this is <em>Seva</em>. Not Being this is trying, which is nothing more than holding oneself back.</p><p></p><p><em>Trying</em> is not <em>doing</em>, even Yoda taught us that. "Do or do not, there is no trying", he instructed young Luke Skywalker.</p><p></p><p>But <em>doing</em> is not the same as <em>Being</em>. When I am <em>doing</em> this or that, I imagine it will lead me to <em>Being</em>. Perhaps, I have put the cart before the horse. Do I imagine that I am serving (<em>doing Seva</em> of) another (less fortunate being)? If yes, then I am in <em>duality</em> and not in <em>Simran</em> of the fundamental fact, that there is only 1.</p><p></p><p>So, perhaps the question should be Who Am I Being?</p></blockquote><p></p>
[QUOTE="khalsa1469, post: 156369, member: 10584"] Like most important aspects of Being, this is not an either/or situation. Perhaps, the question arises from lack of clarity about the nature of one's Being, and the meaning of Seva and Simran. The fundamental fact is that there is only 1. Being connected with that realization is [I]Simran[/I], which is also called remembrance (from [I]Smaran[/I]). I can only remember that which I knew and have since forgotten. What have I forgotten? That all (that I see as distinct) is actually 1. I have forgotten that I, who I imagine is different from you and all the others, am living a distortion of reality. In fact, you, me, and all else are 1. [I]Simran[/I] is being connected with the enormity of that realization, and [I]Vismad[/I] is the effect of that realization upon my body, mind and consciousness. [I]Seva[/I] is (a connected) Being. Seva is commonly referred to as selfless service, which can fit the bill but may be helped via a nuanced understanding. Seva and Simran are inseparable. Then, what is the real problem? It is the [I]self[/I] that is the problem. That is, until I deal with the [I]Self[/I]. When I operate from the self, I am fractured, dualistic and focused upon the little me. But when I operate out of the integrated, large, Universal me, then there are no barriers. Being this is [I]Seva[/I]. Not Being this is trying, which is nothing more than holding oneself back. [I]Trying[/I] is not [I]doing[/I], even Yoda taught us that. "Do or do not, there is no trying", he instructed young Luke Skywalker. But [I]doing[/I] is not the same as [I]Being[/I]. When I am [I]doing[/I] this or that, I imagine it will lead me to [I]Being[/I]. Perhaps, I have put the cart before the horse. Do I imagine that I am serving ([I]doing Seva[/I] of) another (less fortunate being)? If yes, then I am in [I]duality[/I] and not in [I]Simran[/I] of the fundamental fact, that there is only 1. So, perhaps the question should be Who Am I Being? [/QUOTE]
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Sikh Sikhi Sikhism
Which Is More Important Simran Or Sewa?
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