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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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Amrit Vela / Early Rising - What Does Gurbani Say?
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<blockquote data-quote="Original" data-source="post: 202067" data-attributes="member: 14400"><p>Dear All</p><p></p><p>It's a fundamental human value to respect others no matter how immature and ignobly one is dispositioned. Giving others their respect n dignity protects our very own integrity and honour. Showing respect to others and allowing them to vent their views is to believe in their pontential to grow and develop fruitfully as social beings albeit with alien ideologies. Whether I'm a theologian, secularist or a pragmatist doesn't mean I've the right to take the michael when the subject matter is of a "personal" way inclined. </p><p></p><p>Nanak's Sikhi can be lived with a variety of attitudes. For example, the contemplative, the dynamic, the ordinary and the extra-ordinary all can be made to measure and construct their own lifestyles. This type of liberalism would train people for living in a democratic society, and it would strengthen the development of this type of social and political organisation. A democratic society is one that is better able to confront new situations, and try new situations, since it does not have any rigid but flexible ideology. It is essentially a system of social organisation that is open to exploration of new means for meeting difficulties. It is designed to evolve, to meet change and to adopt to new developments. The disciplined Sikh is not only nurtured but trained in problem-solving with which he/she is able to be an active social being of such social organisation, utilising his/ her techniques for dealing with situations galore. Preferred methodology would be cooperation over conflict where n when possible with the larger segment of society in its common search for harmonious well being of all of its members.</p><p></p><p>Moving on to the real deal this morning brings me to the point of Amrit Vela. A lot can be said but best not to [vast subject], early morning engagement with anything is on the common a rewarding enterprise. To talk about Gurbani and to understand its value n wisdom it is important to know something about its authors, that is, their personal, social, religious, economic, etc. outlooks and dispositions in general. It provides us with a healthy toolkit to reconstruct the past.</p><p></p><p>I've said in the past that Nanak was more of a social than a religious reformer. His contempt of the social organisation and the calamities of religious belief is well documented on page 722 of SGGSJ. But since having that divine intervention at Sultanpur Lodhi, he went out to proclaim the word of God and lead humankind in that direction. </p><p></p><p>His mode of expression of his new find was very important. He chose poetry over literature, but that too had to be contemporairarly approved in terms of convention. His idea of mool mantar followed by 38 stanzas was very carefully thought through. In the mool mantar he portrays God with its characteristics and in the body below, a series of questions and answers intended to bring out the relationship of humankind in its social, religious, personal and metaphysical world. It's prescriptive as well as poetic in both emotional and doctrinal meaning of the word Sikh.</p><p></p><p>To capture Nanak's mood n influence re AV, let's go directly at the heart of the preceding question !</p><p></p><p><strong>Question</strong>:</p><p>What then, we humans could offer to get a glimpse of Almighty's court ? What words could we utter that would move Almighty to love us ? [phir ka aga rakhee'ai jit dis'ay darbaar.....].</p><p></p><p>Here Guru Nanak metaphorically relies on the current socio-religious workings of the ordinary citizen attending mandirs, mosques, temples, etc to militate his point to the alternative, that is, Amrit Vela.</p><p></p><p><strong>Answer</strong>:</p><p>In the ambrosial hours of early dawn, meditate on the true name and reflect on his greatness [amrit vela sach naa'o vadiaa'ee veechar].</p><p></p><p>Baba Nanak Ji explains, we can only offer something which we ourselves possess, and, that is our ego, for everything else belongs to God. This means relinquishing one's will and accepting God's, to be able to see and love him. True praise of God is to set aside time, preferably in the early hours of the morning to meditate just like you would for a social event or personal preoccupation. Why early morning ? Common sense coupled with evolutionary workings favoured AV over other times because the morning after a night's sleep the body is fully relaxed and fresh. And, since the objective of this exercise is to be in total n complete isolation from the hustle bustle of the noisy dictates of the wakeful life and to anchor the wandering mind in one sitting it's not rocket science to work out way Nanak and the gang chose 3 am over 3 pm. This for the then society was a way to an unconditional relationship of love n devotion founded very much on practical rather than metaphysical terms. Guru Arjun On page 1099 suggests, "at dawn meditate n contemplate rewards are too good" [parbhaate prabh nam jap...].</p><p></p><p>From a personal view point, I've always been an AM [watch it H] guy. Everyday, I'm up without fail because it has been "conditioned" [read up pavlov] within the human me. In my case it was never religious but more physical. Attending to agricultural duties back at home, we were in the fields by 4 the very latest and 3 the earliest. Social conditions favoured early bed early rise to avoid roasting n toasting out in the fields had it been left any late. So from that perspective, some of us are conditioned as opposed to making a choice.</p><p></p><p>The results for me personally have been phenomnial in the sense, after a good physical work out in the early hours of the morning due to the body's endorphin release mechanism, I'm on a high already before sitting to rake the mind on to home turf for gur shabd connection. And, for me it doesn't always bear fruit, but I get a good start to the day together with my moral compass aligned to reflect the good Sikh values are practised daily.</p><p></p><p>It wasn't until late in life when I was able to migrate from a mere physical activity to spiritual contemplation. And, like all arts n crafts it takes time to master. That is not to say, those who don't meditate are any less of the well-to-citizens of the state, far from it, I come across loads of people who hasn't the faintest and yet they are equally if not more jolly and prosperous in all aspects of "life". It all depends what you want from meditation, for example, an experiment was carried out on meditating monks and the findings were truly remarkable. It was found after an EEG test that the four primary brain waves were almost completely synchronised, which otherwise in the ordinary joe bloggs appear out of synch, but in the case of these monks they aligned almost perfectly. What does that mean ? It meant that these monks were found to be living in a state of constant bliss, of happiness, of empathy for the world around them. They lived in the moment - </p><p></p><p>At the end of the day, what matters most is your personal disposition, if you're a meditator or a gladiator and happy, so be it, because the true enjoyer is the soul and in whatever capacity she finds peace, tranquility, joy, happiness n all the rest is the place for you to be. Says Nanak, "higher than truth is truthful living".</p><p></p><p>Amrit Vela nam simran is a recommendation and not a statute cast in stone.</p><p></p><p>Sorry for the condensed write up - lot more where this came from.</p><p></p><p>Good day !</p></blockquote><p></p>
[QUOTE="Original, post: 202067, member: 14400"] Dear All It's a fundamental human value to respect others no matter how immature and ignobly one is dispositioned. Giving others their respect n dignity protects our very own integrity and honour. Showing respect to others and allowing them to vent their views is to believe in their pontential to grow and develop fruitfully as social beings albeit with alien ideologies. Whether I'm a theologian, secularist or a pragmatist doesn't mean I've the right to take the michael when the subject matter is of a "personal" way inclined. Nanak's Sikhi can be lived with a variety of attitudes. For example, the contemplative, the dynamic, the ordinary and the extra-ordinary all can be made to measure and construct their own lifestyles. This type of liberalism would train people for living in a democratic society, and it would strengthen the development of this type of social and political organisation. A democratic society is one that is better able to confront new situations, and try new situations, since it does not have any rigid but flexible ideology. It is essentially a system of social organisation that is open to exploration of new means for meeting difficulties. It is designed to evolve, to meet change and to adopt to new developments. The disciplined Sikh is not only nurtured but trained in problem-solving with which he/she is able to be an active social being of such social organisation, utilising his/ her techniques for dealing with situations galore. Preferred methodology would be cooperation over conflict where n when possible with the larger segment of society in its common search for harmonious well being of all of its members. Moving on to the real deal this morning brings me to the point of Amrit Vela. A lot can be said but best not to [vast subject], early morning engagement with anything is on the common a rewarding enterprise. To talk about Gurbani and to understand its value n wisdom it is important to know something about its authors, that is, their personal, social, religious, economic, etc. outlooks and dispositions in general. It provides us with a healthy toolkit to reconstruct the past. I've said in the past that Nanak was more of a social than a religious reformer. His contempt of the social organisation and the calamities of religious belief is well documented on page 722 of SGGSJ. But since having that divine intervention at Sultanpur Lodhi, he went out to proclaim the word of God and lead humankind in that direction. His mode of expression of his new find was very important. He chose poetry over literature, but that too had to be contemporairarly approved in terms of convention. His idea of mool mantar followed by 38 stanzas was very carefully thought through. In the mool mantar he portrays God with its characteristics and in the body below, a series of questions and answers intended to bring out the relationship of humankind in its social, religious, personal and metaphysical world. It's prescriptive as well as poetic in both emotional and doctrinal meaning of the word Sikh. To capture Nanak's mood n influence re AV, let's go directly at the heart of the preceding question ! [B]Question[/B]: What then, we humans could offer to get a glimpse of Almighty's court ? What words could we utter that would move Almighty to love us ? [phir ka aga rakhee'ai jit dis'ay darbaar.....]. Here Guru Nanak metaphorically relies on the current socio-religious workings of the ordinary citizen attending mandirs, mosques, temples, etc to militate his point to the alternative, that is, Amrit Vela. [B]Answer[/B]: In the ambrosial hours of early dawn, meditate on the true name and reflect on his greatness [amrit vela sach naa'o vadiaa'ee veechar]. Baba Nanak Ji explains, we can only offer something which we ourselves possess, and, that is our ego, for everything else belongs to God. This means relinquishing one's will and accepting God's, to be able to see and love him. True praise of God is to set aside time, preferably in the early hours of the morning to meditate just like you would for a social event or personal preoccupation. Why early morning ? Common sense coupled with evolutionary workings favoured AV over other times because the morning after a night's sleep the body is fully relaxed and fresh. And, since the objective of this exercise is to be in total n complete isolation from the hustle bustle of the noisy dictates of the wakeful life and to anchor the wandering mind in one sitting it's not rocket science to work out way Nanak and the gang chose 3 am over 3 pm. This for the then society was a way to an unconditional relationship of love n devotion founded very much on practical rather than metaphysical terms. Guru Arjun On page 1099 suggests, "at dawn meditate n contemplate rewards are too good" [parbhaate prabh nam jap...]. From a personal view point, I've always been an AM [watch it H] guy. Everyday, I'm up without fail because it has been "conditioned" [read up pavlov] within the human me. In my case it was never religious but more physical. Attending to agricultural duties back at home, we were in the fields by 4 the very latest and 3 the earliest. Social conditions favoured early bed early rise to avoid roasting n toasting out in the fields had it been left any late. So from that perspective, some of us are conditioned as opposed to making a choice. The results for me personally have been phenomnial in the sense, after a good physical work out in the early hours of the morning due to the body's endorphin release mechanism, I'm on a high already before sitting to rake the mind on to home turf for gur shabd connection. And, for me it doesn't always bear fruit, but I get a good start to the day together with my moral compass aligned to reflect the good Sikh values are practised daily. It wasn't until late in life when I was able to migrate from a mere physical activity to spiritual contemplation. And, like all arts n crafts it takes time to master. That is not to say, those who don't meditate are any less of the well-to-citizens of the state, far from it, I come across loads of people who hasn't the faintest and yet they are equally if not more jolly and prosperous in all aspects of "life". It all depends what you want from meditation, for example, an experiment was carried out on meditating monks and the findings were truly remarkable. It was found after an EEG test that the four primary brain waves were almost completely synchronised, which otherwise in the ordinary joe bloggs appear out of synch, but in the case of these monks they aligned almost perfectly. What does that mean ? It meant that these monks were found to be living in a state of constant bliss, of happiness, of empathy for the world around them. They lived in the moment - At the end of the day, what matters most is your personal disposition, if you're a meditator or a gladiator and happy, so be it, because the true enjoyer is the soul and in whatever capacity she finds peace, tranquility, joy, happiness n all the rest is the place for you to be. Says Nanak, "higher than truth is truthful living". Amrit Vela nam simran is a recommendation and not a statute cast in stone. Sorry for the condensed write up - lot more where this came from. Good day ! [/QUOTE]
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