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ਰਾਗੁ ਮਾਝ | Raag Maajh
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Ashtpadi (129-130)
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Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
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Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
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ਰਾਗੁ ਆਸਾ | Raag Aasaa
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Chaupaday (348-364)
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Kaafee (365-409)
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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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Why Is Guru Granth Sahib Ji So Important?
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<blockquote data-quote="Taranjeet singh" data-source="post: 165630" data-attributes="member: 10049"><p>I do acknowledge the curiosity to find out if Guru is God or not,. It is mention that Guru Grath sahib contains many lines that speak of Guru as God. However, it is essential to understand the context in which it is mentioned. Without context one may get lost in the labyrinth of misunderstanding. One cannot have any rigid formulation in this regard. No formula , no clever tricks and nothing works in so far as the search of this question is concerned. One is to be adept in Gurbani tuks. One is required to sort out all the Tuks related to such proclamations along with the context.</p><p></p><p>It is for this reason that I avoid discussing it in open as it carries the risk of mis-interpretation that may result in misguiding those who are new to gurbani. Let us post pone this issue to a future date when all of us have read Sri Granth sahib twice or thrice. It would result in more meaningful discussion. Till such time that we feel secure in that we write in this regard it would be appropriate to explore as to how the outer world looks at sikhi. </p><p></p><p>Following is an extract of an article from sikhiwiki.org and the link is provided. Hope it shall be meaningful.</p><p></p><p><a href="http://www.sikhiwiki.org/index.php/Guru" target="_blank">http://www.sikhiwiki.org/index.php/Guru</a></p><p></p><p></p><p><strong>The guru is God and God is the Guru!</strong></p><p></p><p>In the journey on the path of spiritual realisation, for the person on this journey, the difference between God and Guru fades as far as the human journey is concerned; the Guru brings the vision of God into focus and brings the understanding of "His way" - God's way - Dharam as against adharam or unrightoueousness.</p><p></p><p>According to Sikh belief there is no difference in spirit between such a guru and God. “<strong>The guru is God and God is the Guru; there is no distinction between the two” says Guru Ram Das </strong>(GG, 442). “<strong>God hath placed Himself within the guru, which He explicitly explaineth</strong>” (GG, 466). <strong>“Acknowledge the Transcendent God and the guru as one </strong>“ (GG, 864).</p><p></p><p><strong>The Guru speaks only of God</strong></p><p></p><p>When Guru Nanak speaks of his guru or satguru, it is not such teachers that he has in mind. The true guru is the means of the self-revelation of God. He makes the concealed and ineffable God known.</p><p>He symbolizes the supreme act of God’s grace in revealing Himself as Truth, as the Name, as the Word. The true guru comes to unite all people of the world and to unite them to the Supreme Being. A false guru creates schisms, divisions and prejudices.</p><p></p><p>The true guru as manifested in the history of the Sikh faith comes to suppress the forces of evil and to rally the forces of good. He comes to resuscitate the values of true religion, dharma.</p><p></p><p><strong>The line of Guruship</strong></p><p></p><p>The [[Sikh] faith developed under the guidance of ten successive Gurus from 1469 to 1708. Guru Gobind Singh, the Tenth Guru, appointed no personal successor, but bequeathed the guruship to the Holy Book, the Guru Granth Sahib.</p><p></p><p>The holy Word or shabad had always been referred by the Gurus as well as by their disciples as of Divine origin. The Guru was the revealer of the Word. The Word was identified with the Guru when Guru Gobind Singh proclaimed the Holy Book Guru before he passed away.</p><p></p><p>Bards Balvand and Satta theorize that of their three aspects—joti, i.e. light, jugati, way or procedure, and kaia, i.e. body—it is only kaia, the body, that changes as succession passed from one historical Guru of the Sikh faith to the next. Joti and jugati remained the same. As sang the bards: “<strong>Joti oha jugati sai sahi kaia pheri palatiai”</strong> (GG, 966). From their verse emerges this concept of three aspects of the guruship.</p><p></p><p><strong>Guru is an enlightened soul</strong></p><p></p><p>God is the source of all light or consciousness. God kindles that light, in the chosen human body, the Guru; in the joti-aspect the Guru is the most enlightened human being, he is in direct communion with God.</p><p>He communicates the message of God to mankind. He transmits His light to the world. Without the guru, darkness prevails. Says Guru Nanak, “<strong>The light of the guru alone dispels darkness</strong>” (GG, 463); “<strong>The guru is that lamp which illuminates the three worlds</strong>” (GG, 137).</p><p></p><p>Balvand and Satta in their hymn in the Guru Granth Sahib affirm that the historical Gurus of the Sikhs shared the same joti (light). The joti got transferred to the successor’s body. Thus, right from 1469, the year of the birth of Guru Nanak, to 1708, the year of the passing away of Guru Gobind Singh, it was one continuing joti manifesting itself in the Ten Gurus.</p><p></p><p><strong>The succession of 'the light'</strong></p><p></p><p>This awareness of one light acting through the successive Gurus was so permeating among the Sikhs that Mobid Zulfiqar Ardastani (d. 1670) wrote in his Persian work Dabistan-i-Mazahib, “The Sikhs say that when Nanak left his body, he absorbed himself in Guru Angad who was his most devoted disciple, and that Guru Angad was Nanak himself.</p><p>After that, at the time of his death, Guru Angad entered into the body of Guru Amar Das. He in the same manner occupied a place in the body of Guru Ram Das who in the same way got united with Guru Arjan. They say that whoever does not acknowledge Guru Arjan to be the very self of Baba Nanak becomes a nonbeliever.”</p><p></p><p>Guru Gobind Singh, last of the Gurus, himself wrote in his poetical autobiography called Bachitra Natak, <strong>“Nanak assumed the body of Angad. </strong>. . .</p><p></p><p>Afterwards, Nanak was called Amar Das, as one lamp is lit from another. . . The holy Nanak was revered as Angad, Angad was recognized as Amar Das. And Amar Das became Ram Das. . .</p><p></p><p>When Ram Das was blended with the Divine, he gave the Guruship to Arjan. Arjan appointed Hargobind in his place and Hargobind gave his seat to Har Rai. Har Krishan, his son, then became Guru. After him came Tegh Bahadur.”</p><p></p><p>The real personality of a human being is the atman, the physical body is only a temporary dwelling place for the atman which is eternal and is a spark from the Eternal Flame, the Supreme Atman or God.<strong> “O my self, you are an embodiment of God’s Light; know your true origin” </strong>(GG, 441).</p><p></p><p>Being encased in the physical frame, this 'atman' (soul) becomes so involved in the temptations of the physical world that it forgets its reality and loses contact with the Flame of its origin, whereas the atman of the Guru remains ever in tune with that Supreme Light from which it has sparked off.</p><p></p><p>It is thus that God is accepted as residing within the guru. It is in this sense that there is no distinction seen between the guru and God. Guru or satiguru is thus a word with a double meaning in the Guru Granth Sahib. It may refer to God or to His chosen prophet.</p><p></p><p></p><p>The true Guru is easily distinguished. <strong>“The true guru is one who has realized the Supreme Being and whose association saves the disciple” </strong>(GG, 286). “<strong>The true guru is one in whose heart dwells the Name Divine”</strong> (GG, 287). <strong>“He by meeting whom the mind is filled with bliss is the true guru. He ends the duality of the mind and leads (the disciple) to the ultimate state of realization</strong>” (GG, 168).</p><p></p><p><strong>“Praise, praise be to the true guru who demolishes the fort of dubiety; wondrous, wondrous the true guru who unites the seeker with the Lord” </strong>(GG 522). The guru is ordained as such for the liberation of mankind. He transmits the message of God to men and performs acts of grace to save them. The guru is sent by God, but he is not God’s incarnation.</p><p></p><p><strong>“Singed be the tongue which says that the Lord takes birth</strong>” (GG, 1136). He is ajuni (unborn); He is saibhan (self-existent). Highest tribute and adoration are reserved for the guru. Devotion to the guru is deemed to be the quintessential quality of a religious man.</p><p></p><p>The pain of separation from the guru and the joy of meeting with him find expression in poetry of deep intensity, as in Guru Arjan’s hymn in Rag Majh (GG, 96-97).</p><p></p><p></p><p>You may also post some relevant material as to how the world perceive Guru and also continue your study of Guru Granth sahib esp. the swayee part that deals with this part. It is only after a deep study that we can enter into a meaningful dialogue. </p><p></p><p>Regards.</p></blockquote><p></p>
[QUOTE="Taranjeet singh, post: 165630, member: 10049"] I do acknowledge the curiosity to find out if Guru is God or not,. It is mention that Guru Grath sahib contains many lines that speak of Guru as God. However, it is essential to understand the context in which it is mentioned. Without context one may get lost in the labyrinth of misunderstanding. One cannot have any rigid formulation in this regard. No formula , no clever tricks and nothing works in so far as the search of this question is concerned. One is to be adept in Gurbani tuks. One is required to sort out all the Tuks related to such proclamations along with the context. It is for this reason that I avoid discussing it in open as it carries the risk of mis-interpretation that may result in misguiding those who are new to gurbani. Let us post pone this issue to a future date when all of us have read Sri Granth sahib twice or thrice. It would result in more meaningful discussion. Till such time that we feel secure in that we write in this regard it would be appropriate to explore as to how the outer world looks at sikhi. Following is an extract of an article from sikhiwiki.org and the link is provided. Hope it shall be meaningful. [URL="http://www.sikhiwiki.org/index.php/Guru"][/URL] [B]The guru is God and God is the Guru![/B] In the journey on the path of spiritual realisation, for the person on this journey, the difference between God and Guru fades as far as the human journey is concerned; the Guru brings the vision of God into focus and brings the understanding of "His way" - God's way - Dharam as against adharam or unrightoueousness. According to Sikh belief there is no difference in spirit between such a guru and God. “[B]The guru is God and God is the Guru; there is no distinction between the two” says Guru Ram Das [/B](GG, 442). “[B]God hath placed Himself within the guru, which He explicitly explaineth[/B]” (GG, 466). [B]“Acknowledge the Transcendent God and the guru as one [/B]“ (GG, 864). [B]The Guru speaks only of God[/B] When Guru Nanak speaks of his guru or satguru, it is not such teachers that he has in mind. The true guru is the means of the self-revelation of God. He makes the concealed and ineffable God known. He symbolizes the supreme act of God’s grace in revealing Himself as Truth, as the Name, as the Word. The true guru comes to unite all people of the world and to unite them to the Supreme Being. A false guru creates schisms, divisions and prejudices. The true guru as manifested in the history of the Sikh faith comes to suppress the forces of evil and to rally the forces of good. He comes to resuscitate the values of true religion, dharma. [B]The line of Guruship[/B] The [[Sikh] faith developed under the guidance of ten successive Gurus from 1469 to 1708. Guru Gobind Singh, the Tenth Guru, appointed no personal successor, but bequeathed the guruship to the Holy Book, the Guru Granth Sahib. The holy Word or shabad had always been referred by the Gurus as well as by their disciples as of Divine origin. The Guru was the revealer of the Word. The Word was identified with the Guru when Guru Gobind Singh proclaimed the Holy Book Guru before he passed away. Bards Balvand and Satta theorize that of their three aspects—joti, i.e. light, jugati, way or procedure, and kaia, i.e. body—it is only kaia, the body, that changes as succession passed from one historical Guru of the Sikh faith to the next. Joti and jugati remained the same. As sang the bards: “[B]Joti oha jugati sai sahi kaia pheri palatiai”[/B] (GG, 966). From their verse emerges this concept of three aspects of the guruship. [B]Guru is an enlightened soul[/B] God is the source of all light or consciousness. God kindles that light, in the chosen human body, the Guru; in the joti-aspect the Guru is the most enlightened human being, he is in direct communion with God. He communicates the message of God to mankind. He transmits His light to the world. Without the guru, darkness prevails. Says Guru Nanak, “[B]The light of the guru alone dispels darkness[/B]” (GG, 463); “[B]The guru is that lamp which illuminates the three worlds[/B]” (GG, 137). Balvand and Satta in their hymn in the Guru Granth Sahib affirm that the historical Gurus of the Sikhs shared the same joti (light). The joti got transferred to the successor’s body. Thus, right from 1469, the year of the birth of Guru Nanak, to 1708, the year of the passing away of Guru Gobind Singh, it was one continuing joti manifesting itself in the Ten Gurus. [B]The succession of 'the light'[/B] This awareness of one light acting through the successive Gurus was so permeating among the Sikhs that Mobid Zulfiqar Ardastani (d. 1670) wrote in his Persian work Dabistan-i-Mazahib, “The Sikhs say that when Nanak left his body, he absorbed himself in Guru Angad who was his most devoted disciple, and that Guru Angad was Nanak himself. After that, at the time of his death, Guru Angad entered into the body of Guru Amar Das. He in the same manner occupied a place in the body of Guru Ram Das who in the same way got united with Guru Arjan. They say that whoever does not acknowledge Guru Arjan to be the very self of Baba Nanak becomes a nonbeliever.” Guru Gobind Singh, last of the Gurus, himself wrote in his poetical autobiography called Bachitra Natak, [B]“Nanak assumed the body of Angad. [/B]. . . Afterwards, Nanak was called Amar Das, as one lamp is lit from another. . . The holy Nanak was revered as Angad, Angad was recognized as Amar Das. And Amar Das became Ram Das. . . When Ram Das was blended with the Divine, he gave the Guruship to Arjan. Arjan appointed Hargobind in his place and Hargobind gave his seat to Har Rai. Har Krishan, his son, then became Guru. After him came Tegh Bahadur.” The real personality of a human being is the atman, the physical body is only a temporary dwelling place for the atman which is eternal and is a spark from the Eternal Flame, the Supreme Atman or God.[B] “O my self, you are an embodiment of God’s Light; know your true origin” [/B](GG, 441). Being encased in the physical frame, this 'atman' (soul) becomes so involved in the temptations of the physical world that it forgets its reality and loses contact with the Flame of its origin, whereas the atman of the Guru remains ever in tune with that Supreme Light from which it has sparked off. It is thus that God is accepted as residing within the guru. It is in this sense that there is no distinction seen between the guru and God. Guru or satiguru is thus a word with a double meaning in the Guru Granth Sahib. It may refer to God or to His chosen prophet. The true Guru is easily distinguished. [B]“The true guru is one who has realized the Supreme Being and whose association saves the disciple” [/B](GG, 286). “[B]The true guru is one in whose heart dwells the Name Divine”[/B] (GG, 287). [B]“He by meeting whom the mind is filled with bliss is the true guru. He ends the duality of the mind and leads (the disciple) to the ultimate state of realization[/B]” (GG, 168). [B]“Praise, praise be to the true guru who demolishes the fort of dubiety; wondrous, wondrous the true guru who unites the seeker with the Lord” [/B](GG 522). The guru is ordained as such for the liberation of mankind. He transmits the message of God to men and performs acts of grace to save them. The guru is sent by God, but he is not God’s incarnation. [B]“Singed be the tongue which says that the Lord takes birth[/B]” (GG, 1136). He is ajuni (unborn); He is saibhan (self-existent). Highest tribute and adoration are reserved for the guru. Devotion to the guru is deemed to be the quintessential quality of a religious man. The pain of separation from the guru and the joy of meeting with him find expression in poetry of deep intensity, as in Guru Arjan’s hymn in Rag Majh (GG, 96-97). You may also post some relevant material as to how the world perceive Guru and also continue your study of Guru Granth sahib esp. the swayee part that deals with this part. It is only after a deep study that we can enter into a meaningful dialogue. Regards. [/QUOTE]
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