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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
Amrit Rass In Sikhism
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<blockquote data-quote="Tejwant Singh" data-source="post: 116339" data-attributes="member: 138"><p>Biral ji,</p><p></p><p>Guru Fateh.</p><p></p><p>Thanks for sharing your dad's experience. I am glad that he has found the real Amrit in Gurbani after going through different landscapes and horizons of his life.</p><p></p><p>Your post indicates that Sikhi is the journey of the individual which I happen to agree with wholeheartedly. We all carry our own spiritual torches on this Sikhi Marg. It is a personal experience that can not be shared no matter how we describe it. It is Gungei di mithai that only an individual can experience.</p><p></p><p>Having said that and the way you have explained your dad's life, I am a bit puzzled about you not sharing your own experience on this Sikhi marg, yet you objected to when Gyani ji shared his.</p><p></p><p>Here is what Gyani ji said:</p><p></p><p> </p><p> Following is your comment where you have judged him in a manner that contradicts what you explained about your dad's journey:</p><p></p><p>"you are completely wrong my friend go knee deep into the guru granth sahib and youll realize its actually physical very few people know about and fewer experience it why do u think it is translated to ambrosial nectar in english ambrosial means unexplainable taste."</p><p></p><p>1.How do you know that Gyani ji has not gone through the similar experience as your dad's?</p><p></p><p>2.Why is your dad's journey better than Gyani ji's in your opinion when it is the journey of the individual?</p><p></p><p>3.How do you know that Gyani ji has not "gone knee deep into SGGS" (your words)?</p><p></p><p>I happen to agree with Gyani ji. If I am not mistaken, you did not give yourself enough time to understand what Gyani ji said in his post and jumped to conclusions.</p><p></p><p>Please do not take me wrong, I am not trying to defend Gyani ji. He is very much capable of doing that by himself through his own Sikhi journey which he shares almost daily in this forum.</p><p></p><p>Sikhi is not only about "feel good" but "do good" and do good can not happen by parroting Gurbani no matter how often or how loudly one does it. Simran, Naam, Jap do not mean parroting Gurbani.</p><p></p><p>In Jap, Guru Nanak Dev ji says:</p><p></p><p> <em>Gaviaey, suniaey, munn rukhiaey bhao, dukh purhar sukh ghar lae jaey</em>.</p><p></p><p>I would like your indulgence so we can both try to understand just one verse out of many in the 1429 pages of SGGS.</p><p></p><p>No matter how many millions of times we repeat the above verse, if we do not understand the message so that we can put it into practice in our lives, then it is all in vain.</p><p></p><p>Our Gurus were visionaries. The reason they wrote Gurbani into poetic/musical form is worth exploring so that we can understand this wonderful idea. All 3 Semitic religious books The Torah, The Bible, The Quran are in the prose form. In fact the Talibans who belong to Islam forbade any kind of music because according to them music is anti Islamic teachings.</p><p></p><p>Music plays a very important part in Sikhi. In fact it is the cornerstone of Sikhi. SGGS is full of verses which encourage us to sing the praises of Ik Ong Kaar. Music makes us break our inner walls that we build within. It makes us burst out of the bubble that we dwell in. It makes us come out of our self created cocoons.Last but not the least it makes us straighten ourselves from the fetal position we spend our lives in so that we can stand up, out, and ready to embrace the world. As you may be very well aware that one can not embrace anything/anyone when one lives one's life in a fetal position. </p><p></p><p>In other words, music makes us defenseless by making us crumble the walls of our inner fortresses, so that we can become honest and truthful and begin to savour living with full of life.</p><p></p><p><em>Gaviaey, suniaey, munn rukhiaey bhao, dukh purhar sukh ghar lae jaey</em>.</p><p></p><p>So, while singing the beautiful Shabad, we have found the connection and we feel good about it. Even our body starts moving along both from the inside and the outside, hence creating the Gurmat dance for each of us. Now, if we just keep on singing which is making us feel good and do not try to grasp the meaning of the Shabad then this "high" may last even much less than the "heroine high" your dad used to go through.</p><p></p><p>Then Guru Nanak says, listen to the message, grasp it, study it and understand it so that it can be practiced in our lives. This is the only way we, as Sikhs are capable of breeding goodness within which we can share with others. This is the only way we can find tools to confront all odds and be at peace with ourselves no matter how many negative forces we are in battle with. This is what Sikhi is about.</p><p></p><p>Biral ji and Twinkle ji,</p><p></p><p>Parroting may make us feel good for a little while but if does not create the springboard to do good which is the foundation of Sikhi. Only by studying, understanding and using the tools attained through Gurbani, a Sikh begins this beautiful journey.</p><p></p><p>In closing, let's savour our individual journeys on this Sikhi marg and share our experiences rather than imposing them unto others by second guessing fellow Sikhs who are also on the same path but may be at a different milestone which is only known to Ik Ong Kaar.</p><p></p><p>This is true Amrit rass. Rest is all lip service.</p><p></p><p>Regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 116339, member: 138"] Biral ji, Guru Fateh. Thanks for sharing your dad's experience. I am glad that he has found the real Amrit in Gurbani after going through different landscapes and horizons of his life. Your post indicates that Sikhi is the journey of the individual which I happen to agree with wholeheartedly. We all carry our own spiritual torches on this Sikhi Marg. It is a personal experience that can not be shared no matter how we describe it. It is Gungei di mithai that only an individual can experience. Having said that and the way you have explained your dad's life, I am a bit puzzled about you not sharing your own experience on this Sikhi marg, yet you objected to when Gyani ji shared his. Here is what Gyani ji said: Following is your comment where you have judged him in a manner that contradicts what you explained about your dad's journey: "you are completely wrong my friend go knee deep into the guru granth sahib and youll realize its actually physical very few people know about and fewer experience it why do u think it is translated to ambrosial nectar in english ambrosial means unexplainable taste." 1.How do you know that Gyani ji has not gone through the similar experience as your dad's? 2.Why is your dad's journey better than Gyani ji's in your opinion when it is the journey of the individual? 3.How do you know that Gyani ji has not "gone knee deep into SGGS" (your words)? I happen to agree with Gyani ji. If I am not mistaken, you did not give yourself enough time to understand what Gyani ji said in his post and jumped to conclusions. Please do not take me wrong, I am not trying to defend Gyani ji. He is very much capable of doing that by himself through his own Sikhi journey which he shares almost daily in this forum. Sikhi is not only about "feel good" but "do good" and do good can not happen by parroting Gurbani no matter how often or how loudly one does it. Simran, Naam, Jap do not mean parroting Gurbani. In Jap, Guru Nanak Dev ji says: [I]Gaviaey, suniaey, munn rukhiaey bhao, dukh purhar sukh ghar lae jaey[/I]. I would like your indulgence so we can both try to understand just one verse out of many in the 1429 pages of SGGS. No matter how many millions of times we repeat the above verse, if we do not understand the message so that we can put it into practice in our lives, then it is all in vain. Our Gurus were visionaries. The reason they wrote Gurbani into poetic/musical form is worth exploring so that we can understand this wonderful idea. All 3 Semitic religious books The Torah, The Bible, The Quran are in the prose form. In fact the Talibans who belong to Islam forbade any kind of music because according to them music is anti Islamic teachings. Music plays a very important part in Sikhi. In fact it is the cornerstone of Sikhi. SGGS is full of verses which encourage us to sing the praises of Ik Ong Kaar. Music makes us break our inner walls that we build within. It makes us burst out of the bubble that we dwell in. It makes us come out of our self created cocoons.Last but not the least it makes us straighten ourselves from the fetal position we spend our lives in so that we can stand up, out, and ready to embrace the world. As you may be very well aware that one can not embrace anything/anyone when one lives one's life in a fetal position. In other words, music makes us defenseless by making us crumble the walls of our inner fortresses, so that we can become honest and truthful and begin to savour living with full of life. [I]Gaviaey, suniaey, munn rukhiaey bhao, dukh purhar sukh ghar lae jaey[/I]. So, while singing the beautiful Shabad, we have found the connection and we feel good about it. Even our body starts moving along both from the inside and the outside, hence creating the Gurmat dance for each of us. Now, if we just keep on singing which is making us feel good and do not try to grasp the meaning of the Shabad then this "high" may last even much less than the "heroine high" your dad used to go through. Then Guru Nanak says, listen to the message, grasp it, study it and understand it so that it can be practiced in our lives. This is the only way we, as Sikhs are capable of breeding goodness within which we can share with others. This is the only way we can find tools to confront all odds and be at peace with ourselves no matter how many negative forces we are in battle with. This is what Sikhi is about. Biral ji and Twinkle ji, Parroting may make us feel good for a little while but if does not create the springboard to do good which is the foundation of Sikhi. Only by studying, understanding and using the tools attained through Gurbani, a Sikh begins this beautiful journey. In closing, let's savour our individual journeys on this Sikhi marg and share our experiences rather than imposing them unto others by second guessing fellow Sikhs who are also on the same path but may be at a different milestone which is only known to Ik Ong Kaar. This is true Amrit rass. Rest is all lip service. Regards Tejwant Singh [/QUOTE]
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