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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
Why Do Many Faiths Recommend Self-denial Such As Fasting Or Shunning Luxuries?
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<blockquote data-quote="Tejwant Singh" data-source="post: 122870" data-attributes="member: 138"><p>Harbans Singh ji,</p><p></p><p>Guru Fateh.</p><p></p><p>Thanks for the response.</p><p></p><p>Dodra incident was not merely one in that group and their main selling point is Naam Jap, Simran which means repeating Vaheguru for atleast an hour early in the morning and the same in the evening which is quite energetic and it does make one energised and 15 mins of gupat- silence simran only in the morning in which one can hear people snoring and please do not take me wrong, I am not pulling anyone's leg here. </p><p></p><p>These are the facts, as are the long timeless hugs among men and women and also the infidelities. And the selling point of all this is Simran- repetition of Vaheguru. </p><p></p><p>One can attain the same affect by changing the word Vaheguru with Om, Jesus, Mohammed, or any other generic name and cultivate the same emotions by repeating it again and again which is done daily in many other religions. Evangelical TV shows and Christian crusade shows demonstrate people in tears and emotionally sapped 24-7. </p><p></p><p>So, this is not something unique to Sikhi or to one particular religion. Shia Muslims show the same kind of emotions when they flog themselves with chains and get blooody. The bloodier they get, the better they feel as Muslims.</p><p></p><p> All the armed forces in the US and I am sure also in other countries have their war songs that they sing when they do their morning exercises. Same goes when they go for their long runs.</p><p></p><p>All these repetitive actions do energise the people- the participants and I am sure their endorphin levels go up which is normal and natural which makes them feel high.</p><p></p><p>From the above one can draw the conclusion that there is nothing magical about what word one uses to energise oneself in unison with others or alone.</p><p></p><p>My question to all is that, is the repetition of the word Vaheguru magical and if it is then are 'magical' words part of Gurmat ideals given to us in SGGS, our only Guru?</p><p></p><p>Or is the real meaning of Naam Jap, Simran totally different than we have been practicing for all these years?</p><p></p><p> Yes, as mentioned above, repetition does give us the wings but is it in the word or in the modus operandi where one can use any word?</p><p></p><p>Sikhi is based on evolving ourselves from the inside. Darwin explained to us through his theory about the physical aspects of evolution but our Gurus showed us the mental, spiritual and inner aspects of the evolution and also gave us the tools to do the same which Darwin could not supply because physical aspects of evolution are in nature's hands whereas the inner aspects have to be nurtured with the help of Gurbani. </p><p></p><p>The inner tools given to us by our Gurus lay down the foundation to cultivate an inbuilt second nature with the help of nurturing, so we can cope with the outer aspects of the nature in the best possible manner which manifest outwardly through our words, gestures, actions and deeds. </p><p></p><p>Gurbani calls them 5 thieves - Kaam, krodh, lobh, Moh, Hankaar.</p><p></p><p>So, my other question to all is that, is Naam Jap and Simran just repeating the word Vaheguru for an hour or more or less, or is it actually Shabad Vichaar through reading, studying, understanding and putting Gurbani into practice so we can lasso the 5 thieves in order to better our conduct in our lives and live by examples so our kids and other members of our social circles and beyond can do the same via emulation?</p><p></p><p>We must keep one thing in mind that our inner behavioural changes reflect in our everyday lives and demonstrate the world who we really are.</p><p></p><p>In other words, it is our duty to be outstanding because we have chosen through our baana to stand out.</p><p></p><p>Harbans ji, Please do not take me wrong, I admire all those great Sikhs that you have mentioned above and have learnt a lot from them, from some, luckily on a personal level. </p><p></p><p>They are the ones who gave us the motivation, tools to forge ahead. We are their flag bearers now. The responsibility of the evolution of Sikhi from the within solely lies on us and with the help of a wonderful forum like this, we can make a difference and help to empower others. But in order to empower others we have to know how to use Gurbani to generate this power within ourselves first.</p><p></p><p>Naam jap, Simran, the way it is done now may make us 'feel good' for some transitory moments but the goal of a Sikh is to expand this 'feel good' short span so that we can make this our second nature, in order to do good.</p><p></p><p>So, what is the modus operandi to be an outstanding citizen as a Sikh?</p><p></p><p>Thanks</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 122870, member: 138"] Harbans Singh ji, Guru Fateh. Thanks for the response. Dodra incident was not merely one in that group and their main selling point is Naam Jap, Simran which means repeating Vaheguru for atleast an hour early in the morning and the same in the evening which is quite energetic and it does make one energised and 15 mins of gupat- silence simran only in the morning in which one can hear people snoring and please do not take me wrong, I am not pulling anyone's leg here. These are the facts, as are the long timeless hugs among men and women and also the infidelities. And the selling point of all this is Simran- repetition of Vaheguru. One can attain the same affect by changing the word Vaheguru with Om, Jesus, Mohammed, or any other generic name and cultivate the same emotions by repeating it again and again which is done daily in many other religions. Evangelical TV shows and Christian crusade shows demonstrate people in tears and emotionally sapped 24-7. So, this is not something unique to Sikhi or to one particular religion. Shia Muslims show the same kind of emotions when they flog themselves with chains and get blooody. The bloodier they get, the better they feel as Muslims. All the armed forces in the US and I am sure also in other countries have their war songs that they sing when they do their morning exercises. Same goes when they go for their long runs. All these repetitive actions do energise the people- the participants and I am sure their endorphin levels go up which is normal and natural which makes them feel high. From the above one can draw the conclusion that there is nothing magical about what word one uses to energise oneself in unison with others or alone. My question to all is that, is the repetition of the word Vaheguru magical and if it is then are 'magical' words part of Gurmat ideals given to us in SGGS, our only Guru? Or is the real meaning of Naam Jap, Simran totally different than we have been practicing for all these years? Yes, as mentioned above, repetition does give us the wings but is it in the word or in the modus operandi where one can use any word? Sikhi is based on evolving ourselves from the inside. Darwin explained to us through his theory about the physical aspects of evolution but our Gurus showed us the mental, spiritual and inner aspects of the evolution and also gave us the tools to do the same which Darwin could not supply because physical aspects of evolution are in nature's hands whereas the inner aspects have to be nurtured with the help of Gurbani. The inner tools given to us by our Gurus lay down the foundation to cultivate an inbuilt second nature with the help of nurturing, so we can cope with the outer aspects of the nature in the best possible manner which manifest outwardly through our words, gestures, actions and deeds. Gurbani calls them 5 thieves - Kaam, krodh, lobh, Moh, Hankaar. So, my other question to all is that, is Naam Jap and Simran just repeating the word Vaheguru for an hour or more or less, or is it actually Shabad Vichaar through reading, studying, understanding and putting Gurbani into practice so we can lasso the 5 thieves in order to better our conduct in our lives and live by examples so our kids and other members of our social circles and beyond can do the same via emulation? We must keep one thing in mind that our inner behavioural changes reflect in our everyday lives and demonstrate the world who we really are. In other words, it is our duty to be outstanding because we have chosen through our baana to stand out. Harbans ji, Please do not take me wrong, I admire all those great Sikhs that you have mentioned above and have learnt a lot from them, from some, luckily on a personal level. They are the ones who gave us the motivation, tools to forge ahead. We are their flag bearers now. The responsibility of the evolution of Sikhi from the within solely lies on us and with the help of a wonderful forum like this, we can make a difference and help to empower others. But in order to empower others we have to know how to use Gurbani to generate this power within ourselves first. Naam jap, Simran, the way it is done now may make us 'feel good' for some transitory moments but the goal of a Sikh is to expand this 'feel good' short span so that we can make this our second nature, in order to do good. So, what is the modus operandi to be an outstanding citizen as a Sikh? Thanks Tejwant Singh [/QUOTE]
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