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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
Aim Of Debasing Oneself In Gurbani
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<blockquote data-quote="Archived_member14" data-source="post: 137517" data-attributes="member: 586"><p>Ishna ji,</p><p></p><p></p><p>I was waiting for the more knowledgeable members to respond, but since this thread may end up being lost under the pile of the more recent posts, I am responding in order to draw the attention. Although I won’t be representing the Sikh perspective, I hope nevertheless to be able to contribute positively.</p><p></p><p></p><p>Quote:</p><p>It brings peace to feel foolish, stupid and masterless, as if instead of trying to swim upstream one ceases the struggle and goes along with the flow (Hukam).</p><p></p><p>C: I wouldn’t say that it brings peace to *feel* foolish etc. but rather that it is good to *know* the truth, which is that it is characterized by a level of detachment. In other words, when the truth is known, it is accepted. But this is not some general idea based on observation of outward behavior or feedback from other people, since this will cause resistance in one form or the other which is manifestation in fact, of attachment. The reason that our life is full of unnecessary struggle is exactly because we don’t know ourselves and don’t want to. </p><p></p><p>=========</p><p>Ishna:</p><p>Feeling ignorant, lowly and fickle brings humility to the reader, so the reader is not full of pride and arrogance.</p><p></p><p>C: I think that it may be an encouragement to know yourself as you are. I would suggest that that no good comes from feeling worthless, which is rather a manifestation of conceit. But any instance of understanding who we are, is a step away from ignorance, whereas when there is a feeling of worthlessness, this is in fact accompanied by ignorance.</p><p></p><p>========</p><p>Ishna:</p><p>But where does a sense of self-esteem fit into one’s psyche? Speaking as a Westerner, we are raised to believe in ourselves, be confident, develop and use our skills, and aim to do our best. We’re told not to let other’s debase us, to be strong and stand our ground. Is it wrong to feel this way?</p><p></p><p>C: Having a correct estimation of oneself, works against the tendency to both, ‘believing in oneself’ as well as to ‘feeling of worthlessness’. These two are reflection of the lack in both, understanding as well as faith in the good. </p><p></p><p>Forget about worldly values if you wish to develop moral ones. </p><p></p><p>We don’t need to have self-esteem etc. since this would only be giving oneself more excuse to behave self-centeredly. What we need to realize is that all of us do indeed love our own self more than anyone else in the world. Our relationship with our family for example, is all about making ourselves feel happier. Also when attempting to do good towards other people, the underlying motivation is likely this attachment that we have to ‘self’. Even in the case of those people who feel lousy about themselves, it is this self-concern which is the cause. So we don’t really need to be told at all about the need for self-preservation. We do it anyway, only in our own peculiar ways, all of these however result in harm about which we don’t usually realize…..</p><p></p><p>=========</p><p>Ishna:</p><p>If one lacks self-esteem, isn’t one at risk of being abused? </p><p></p><p>C: The only real enemies that one has are one’s own ignorance and attachment and the hordes they bring along. If you come to understand yourself and have confidence in the power of good deeds, you’d be independent of other people’s actions. This, together with the understanding about karma, would make you realize that other people can’t really harm you.</p><p></p><p>Try kindness and you may discover that your fears are unfounded.</p><p></p><p>=========</p><p>Ishna:</p><p>If I am so lowly and worthless, why should my neighbour not steal from me and my husband not beat me? </p><p></p><p>C: I’d liken such thinking as the working of Maya. It is the kind of reasoning self-attachment makes in order that it feels justified in continuing to do what it does. </p><p></p><p>But alas this is all we know. We have not for example, been aware of moments when there is some genuine kindness and seen its effects. At such times, no one is our enemy and hence we’d not feel threatened by anyone’s behavior. </p><p></p><p>==========</p><p>Ishna:</p><p>If I am so stupid, is it not better for me to bow to the directions of others? Obviously not, or else Sikhs wouldn’t be here today!</p><p></p><p></p><p>C: No one really thinks he is so stupid that he should then follow the dictates of other people. People do what they do, and neither is following one’s own religion nor is being influenced by another is fruitful, if attachment is at the root of it. And from the standpoint of self-attachment which is what it usually comes down to, can one then say that one is doing good towards one’s own religion? Is the source of inspiration not the teachings about the value of goodness and the harm of evil? If so, is this not the one reason why people should follow and the religion survives? </p><p></p><p>Hope the above has helped some.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 137517, member: 586"] Ishna ji, I was waiting for the more knowledgeable members to respond, but since this thread may end up being lost under the pile of the more recent posts, I am responding in order to draw the attention. Although I won’t be representing the Sikh perspective, I hope nevertheless to be able to contribute positively. Quote: It brings peace to feel foolish, stupid and masterless, as if instead of trying to swim upstream one ceases the struggle and goes along with the flow (Hukam). C: I wouldn’t say that it brings peace to *feel* foolish etc. but rather that it is good to *know* the truth, which is that it is characterized by a level of detachment. In other words, when the truth is known, it is accepted. But this is not some general idea based on observation of outward behavior or feedback from other people, since this will cause resistance in one form or the other which is manifestation in fact, of attachment. The reason that our life is full of unnecessary struggle is exactly because we don’t know ourselves and don’t want to. ========= Ishna: Feeling ignorant, lowly and fickle brings humility to the reader, so the reader is not full of pride and arrogance. C: I think that it may be an encouragement to know yourself as you are. I would suggest that that no good comes from feeling worthless, which is rather a manifestation of conceit. But any instance of understanding who we are, is a step away from ignorance, whereas when there is a feeling of worthlessness, this is in fact accompanied by ignorance. ======== Ishna: But where does a sense of self-esteem fit into one’s psyche? Speaking as a Westerner, we are raised to believe in ourselves, be confident, develop and use our skills, and aim to do our best. We’re told not to let other’s debase us, to be strong and stand our ground. Is it wrong to feel this way? C: Having a correct estimation of oneself, works against the tendency to both, ‘believing in oneself’ as well as to ‘feeling of worthlessness’. These two are reflection of the lack in both, understanding as well as faith in the good. Forget about worldly values if you wish to develop moral ones. We don’t need to have self-esteem etc. since this would only be giving oneself more excuse to behave self-centeredly. What we need to realize is that all of us do indeed love our own self more than anyone else in the world. Our relationship with our family for example, is all about making ourselves feel happier. Also when attempting to do good towards other people, the underlying motivation is likely this attachment that we have to ‘self’. Even in the case of those people who feel lousy about themselves, it is this self-concern which is the cause. So we don’t really need to be told at all about the need for self-preservation. We do it anyway, only in our own peculiar ways, all of these however result in harm about which we don’t usually realize….. ========= Ishna: If one lacks self-esteem, isn’t one at risk of being abused? C: The only real enemies that one has are one’s own ignorance and attachment and the hordes they bring along. If you come to understand yourself and have confidence in the power of good deeds, you’d be independent of other people’s actions. This, together with the understanding about karma, would make you realize that other people can’t really harm you. Try kindness and you may discover that your fears are unfounded. ========= Ishna: If I am so lowly and worthless, why should my neighbour not steal from me and my husband not beat me? C: I’d liken such thinking as the working of Maya. It is the kind of reasoning self-attachment makes in order that it feels justified in continuing to do what it does. But alas this is all we know. We have not for example, been aware of moments when there is some genuine kindness and seen its effects. At such times, no one is our enemy and hence we’d not feel threatened by anyone’s behavior. ========== Ishna: If I am so stupid, is it not better for me to bow to the directions of others? Obviously not, or else Sikhs wouldn’t be here today! C: No one really thinks he is so stupid that he should then follow the dictates of other people. People do what they do, and neither is following one’s own religion nor is being influenced by another is fruitful, if attachment is at the root of it. And from the standpoint of self-attachment which is what it usually comes down to, can one then say that one is doing good towards one’s own religion? Is the source of inspiration not the teachings about the value of goodness and the harm of evil? If so, is this not the one reason why people should follow and the religion survives? Hope the above has helped some. [/QUOTE]
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Aim Of Debasing Oneself In Gurbani
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