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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
A Little EGO May Be A Good Thing By IJ Singh
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<blockquote data-quote="Original" data-source="post: 201538" data-attributes="member: 14400"><p>Sherdil Ji</p><p></p><p>Following on from what I ventured out to determine earlier [above] re page 469 of SGGSJ, I remain on course to achieve the same, and in so doing, offer, if you'd like an opinion and general guidance to understand the ebb n flow of Guru Nanak's writings.</p><p></p><p>The beautiful thing about SGGSJ is that it is universal and is accessable to all in measures of proportional appetite and circumstance. In a way, it's like a water hole in the middle of the savanna grasslands towards which all living things congregate, particularly in dry season for survival sake. Similarly, for whatever reason we turn to SGGJS is not of any significant consequence, but infact, a divine moment gracefully endowed by Akal Purakh in the face of such uncertain and an indefinite a life to help human struggle. It is important therefore to laud the best of human endeavours to capture thought n feeling of such divine narratives in its originality. For if we don't, then there is the danger in removing essential segments of the crux of the statement. This would not only distort writers intended meaning but also take away the original linguistic conveyance with which the writer set out to achieve in the first place.</p><p></p><p>For example, the verses you refer to [Asa di Var 469 SGGSJ] are in I'm my view, drawn out of context. Guru Nanak's main focuses is on the "ineffability" of Akal Purak's deterministic universe [mechanistically working for humankind] in its mystical nature "gracefully" [Nanak used human condition dukhsukh to bring about teleological end]. Nanak places emphasis on grace which leads one to remembrance of and in union with Akal Purakh. It is in this sense that he calls pleasure [sukh] an illness, for it makes one forget the Almighty, but equally reverts to pain [dukh] as a cure, for it is in adversity that we remember God.</p><p></p><p>Guru Nanak moves on to praise the Lord by calling Him the creator, Infinite, the True and the One light in all.</p><p></p><p>As a summary in lay man's lingo, " oh God you too big n wide for me to comprehend. Even if I try, I'll only kid myself. Thou Art beautiful and look how through sukh n dukh you achieve desired result. Thou Art Thou Art Kool n Deadly".</p><p></p><p>I'm sorry but the haumai connection with the shabd 469 is undetectable on my radar.</p><p></p><p>Thank you for reading !</p><p></p><p>Take care</p></blockquote><p></p>
[QUOTE="Original, post: 201538, member: 14400"] Sherdil Ji Following on from what I ventured out to determine earlier [above] re page 469 of SGGSJ, I remain on course to achieve the same, and in so doing, offer, if you'd like an opinion and general guidance to understand the ebb n flow of Guru Nanak's writings. The beautiful thing about SGGSJ is that it is universal and is accessable to all in measures of proportional appetite and circumstance. In a way, it's like a water hole in the middle of the savanna grasslands towards which all living things congregate, particularly in dry season for survival sake. Similarly, for whatever reason we turn to SGGJS is not of any significant consequence, but infact, a divine moment gracefully endowed by Akal Purakh in the face of such uncertain and an indefinite a life to help human struggle. It is important therefore to laud the best of human endeavours to capture thought n feeling of such divine narratives in its originality. For if we don't, then there is the danger in removing essential segments of the crux of the statement. This would not only distort writers intended meaning but also take away the original linguistic conveyance with which the writer set out to achieve in the first place. For example, the verses you refer to [Asa di Var 469 SGGSJ] are in I'm my view, drawn out of context. Guru Nanak's main focuses is on the "ineffability" of Akal Purak's deterministic universe [mechanistically working for humankind] in its mystical nature "gracefully" [Nanak used human condition dukhsukh to bring about teleological end]. Nanak places emphasis on grace which leads one to remembrance of and in union with Akal Purakh. It is in this sense that he calls pleasure [sukh] an illness, for it makes one forget the Almighty, but equally reverts to pain [dukh] as a cure, for it is in adversity that we remember God. Guru Nanak moves on to praise the Lord by calling Him the creator, Infinite, the True and the One light in all. As a summary in lay man's lingo, " oh God you too big n wide for me to comprehend. Even if I try, I'll only kid myself. Thou Art beautiful and look how through sukh n dukh you achieve desired result. Thou Art Thou Art Kool n Deadly". I'm sorry but the haumai connection with the shabd 469 is undetectable on my radar. Thank you for reading ! Take care [/QUOTE]
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A Little EGO May Be A Good Thing By IJ Singh
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