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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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Amrit Velaa
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<blockquote data-quote="arshi" data-source="post: 125586" data-attributes="member: 9479"><p><span style="font-family: 'Verdana'">When writing essays on spirituality, an author invariably feels a sense of uncertainty and doubts as to his (her) understanding of the underlying interpretation of the scriptures and in our case Sri Guru Granth Sahib (SGGS). Sometimes this may also turn into a feeling of a quaint insecurity, as views held by Sikhs these days are far more diverse, in my opinion, than they used to be. No amount of time spent on a translation of Gurbani is sufficient even for the advanced spiritual seeker. It is, therefore, useful to seek the views and interpretation of renowned scholars, e.g. Bhai Gurdas ji, Bhai Vir Singh ji, Gyani Maskin ji, to name a few.</span></p><p> </p><p><span style="font-family: 'Verdana'">Just after a few days of writing the final draft of the above article I watched a telecast of one of Maskin’s ji’s discourses. I came across the <em>tuk:</em></span></p><p> </p><p><span style="font-family: 'Raavi'">ਹਰਿ </span><span style="font-family: 'Raavi'">ਧਨੁ </span><span style="font-family: 'Raavi'">ਅੰਮ੍ਰਿਤ </span><span style="font-family: 'Raavi'">ਵੇਲੈ </span><span style="font-family: 'Raavi'">ਵਤੈ </span><span style="font-family: 'Raavi'">ਕਾ </span><span style="font-family: 'Raavi'">ਬੀਜਿਆ </span><span style="font-family: 'Raavi'">ਭਗਤ </span><span style="font-family: 'Raavi'">ਖਾਇ </span><span style="font-family: 'Raavi'">ਖਰਚਿ </span><span style="font-family: 'Raavi'">ਰਹੇ </span><span style="font-family: 'Raavi'">ਨਿਖੁਟੈ </span><span style="font-family: 'Raavi'">ਨਾਹੀ</span><span style="font-family: 'Mangal'">॥</span><em><span style="font-family: 'Mangal'">SGGS 734</span></em></p><p><em><span style="font-family: 'Verdana'">har d<u>h</u>an amri<u>t</u> veylai va<u>t</u>ai kaa beeji-aa <u>bh</u>aga<u>t</u> <u>kh</u>aa-ey <u>kh</u>arach rahay ni<u>kh</u>utai naahee.</span></em></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">In the ambrosial hours (Amrit Velaa) the seekers (devotees) sow the seed of Lord’s Naam and reap the benefits as they taste the nectar freely, despite sharing with others, the source never runs out. </span></span></p><p> </p><p><span style="font-family: 'Verdana'">Maskeen ji recommends the early dawn hours (2-4) as the most conducive for meditation - the time (uninterrupted by worldly chores) the mind has the best chance of attuning to the His Name.</span></p><p> </p><p><span style="font-family: 'Verdana'">The same shabad earlier blessed us with the <em>pankti</em>:</span></p><p> </p><p><span style="font-family: 'Raavi'">ਹਰਿ </span><span style="font-family: 'Raavi'">ਧਨੁ </span><span style="font-family: 'Raavi'">ਰਤਨੁ </span><span style="font-family: 'Raavi'">ਜਵੇਹਰੁ </span><span style="font-family: 'Raavi'">ਮਾਣਕੁ </span><span style="font-family: 'Raavi'">ਹਰਿ </span><span style="font-family: 'Raavi'">ਧਨੈ </span><span style="font-family: 'Raavi'">ਨਾਲਿ </span><span style="font-family: 'Raavi'">ਅੰਮ੍ਰਿਤ </span><span style="font-family: 'Raavi'">ਵੇਲੈ </span><span style="font-family: 'Raavi'">ਵਤੈ </span><span style="font-family: 'Raavi'">ਹਰਿ </span><span style="font-family: 'Raavi'">ਭਗਤੀ </span><span style="font-family: 'Raavi'">ਹਰਿ </span><span style="font-family: 'Raavi'">ਲਿਵ </span><span style="font-family: 'Raavi'">ਲਾਈ</span><span style="font-family: 'Mangal'">॥</span><em><span style="font-family: 'Mangal'">SGGS 734</span></em></p><p> </p><p><em>har dhan ra<u>t</u>an javeyhar maa<u>n</u>ak har dhanai naal amri<u>t</u> veylai va<u>t</u>ai har bhag<u>t</u>ee har liv laa-ee.</em></p><p> </p><p>The wealth of Lord’s Name is invaluable like the rarest of gems and pearls and His devotees rise during the ambrosial hours to attune their minds to the wealth of <em>Har Naam</em>.</p><p> </p><p>In a similar vein Bhai Raghbir Singh Bir in Bandgi Nama writes as follows:</p><p> </p><p><strong>The hour of Nam</strong></p><p>“The ‘ambrosial period’ of early morning is believed to be the best time for Nam. A mahatma suggested to me that in summer the hours between 2 am and 4 am, and in the winter, between 3 am and 5 am constituted the <strong>‘ambrosial period’</strong>. All these years since then I have risen to practice Nam during these hours. One spiritual gain from this practice is that after this spiritual exercise we can sleep for almost two hours. After the fatigue of the spiritual exercise, two hours rest recuperates us and refreshes us for the day’s work. Again, during these hours there is perfect silence and calm in nature, and the attuned mind is in raptures in his Unity effortlessly, without disturbance. This period is called the Brahm hour, or Heavenly time. At this time the transcendental or absolute spirit of God predominates us. We must try to wake up at this hour, but should this not be possible, then the early morning hours and dusk are the next best.”</p><p> </p><p>He goes on to write:</p><p>“When we have sufficiently advanced in simran we become accustomed to it at all hours, and no rigid schedule is necessary.”</p><p> </p><p>These are interesting points for the spiritually orientated to ponder over. </p><p> </p><p>Great minds think alike - I thought.</p><p> </p><p><span style="font-family: 'Raavi'"><span style="font-family: 'Verdana'">Sincerely</span></span></p><p><span style="font-family: 'Raavi'"><span style="font-family: 'Verdana'">Rajinder Singh ‘Arshi’</span></span></p></blockquote><p></p>
[QUOTE="arshi, post: 125586, member: 9479"] [FONT=Verdana]When writing essays on spirituality, an author invariably feels a sense of uncertainty and doubts as to his (her) understanding of the underlying interpretation of the scriptures and in our case Sri Guru Granth Sahib (SGGS). Sometimes this may also turn into a feeling of a quaint insecurity, as views held by Sikhs these days are far more diverse, in my opinion, than they used to be. No amount of time spent on a translation of Gurbani is sufficient even for the advanced spiritual seeker. It is, therefore, useful to seek the views and interpretation of renowned scholars, e.g. Bhai Gurdas ji, Bhai Vir Singh ji, Gyani Maskin ji, to name a few.[/FONT] [FONT=Verdana]Just after a few days of writing the final draft of the above article I watched a telecast of one of Maskin’s ji’s discourses. I came across the [I]tuk:[/I][/FONT] [FONT=Raavi]ਹਰਿ [/FONT][FONT=Raavi]ਧਨੁ [/FONT][FONT=Raavi]ਅੰਮ੍ਰਿਤ [/FONT][FONT=Raavi]ਵੇਲੈ [/FONT][FONT=Raavi]ਵਤੈ [/FONT][FONT=Raavi]ਕਾ [/FONT][FONT=Raavi]ਬੀਜਿਆ [/FONT][FONT=Raavi]ਭਗਤ [/FONT][FONT=Raavi]ਖਾਇ [/FONT][FONT=Raavi]ਖਰਚਿ [/FONT][FONT=Raavi]ਰਹੇ [/FONT][FONT=Raavi]ਨਿਖੁਟੈ [/FONT][FONT=Raavi]ਨਾਹੀ[/FONT][FONT=Mangal]॥[/FONT][I][FONT=Mangal]SGGS 734[/FONT][/I] [I][FONT=Verdana]har d[U]h[/U]an amri[U]t[/U] veylai va[U]t[/U]ai kaa beeji-aa [U]bh[/U]aga[U]t[/U] [U]kh[/U]aa-ey [U]kh[/U]arach rahay ni[U]kh[/U]utai naahee.[/FONT][/I] [COLOR=black][FONT=Verdana]In the ambrosial hours (Amrit Velaa) the seekers (devotees) sow the seed of Lord’s Naam and reap the benefits as they taste the nectar freely, despite sharing with others, the source never runs out. [/FONT][/COLOR] [FONT=Verdana]Maskeen ji recommends the early dawn hours (2-4) as the most conducive for meditation - the time (uninterrupted by worldly chores) the mind has the best chance of attuning to the His Name.[/FONT] [FONT=Verdana]The same shabad earlier blessed us with the [I]pankti[/I]:[/FONT] [FONT=Raavi]ਹਰਿ [/FONT][FONT=Raavi]ਧਨੁ [/FONT][FONT=Raavi]ਰਤਨੁ [/FONT][FONT=Raavi]ਜਵੇਹਰੁ [/FONT][FONT=Raavi]ਮਾਣਕੁ [/FONT][FONT=Raavi]ਹਰਿ [/FONT][FONT=Raavi]ਧਨੈ [/FONT][FONT=Raavi]ਨਾਲਿ [/FONT][FONT=Raavi]ਅੰਮ੍ਰਿਤ [/FONT][FONT=Raavi]ਵੇਲੈ [/FONT][FONT=Raavi]ਵਤੈ [/FONT][FONT=Raavi]ਹਰਿ [/FONT][FONT=Raavi]ਭਗਤੀ [/FONT][FONT=Raavi]ਹਰਿ [/FONT][FONT=Raavi]ਲਿਵ [/FONT][FONT=Raavi]ਲਾਈ[/FONT][FONT=Mangal]॥[/FONT][I][FONT=Mangal]SGGS 734[/FONT][/I] [I]har dhan ra[U]t[/U]an javeyhar maa[U]n[/U]ak har dhanai naal amri[U]t[/U] veylai va[U]t[/U]ai har bhag[U]t[/U]ee har liv laa-ee.[/I] The wealth of Lord’s Name is invaluable like the rarest of gems and pearls and His devotees rise during the ambrosial hours to attune their minds to the wealth of [I]Har Naam[/I]. In a similar vein Bhai Raghbir Singh Bir in Bandgi Nama writes as follows: [B]The hour of Nam[/B] “The ‘ambrosial period’ of early morning is believed to be the best time for Nam. A mahatma suggested to me that in summer the hours between 2 am and 4 am, and in the winter, between 3 am and 5 am constituted the [B]‘ambrosial period’[/B]. All these years since then I have risen to practice Nam during these hours. One spiritual gain from this practice is that after this spiritual exercise we can sleep for almost two hours. After the fatigue of the spiritual exercise, two hours rest recuperates us and refreshes us for the day’s work. Again, during these hours there is perfect silence and calm in nature, and the attuned mind is in raptures in his Unity effortlessly, without disturbance. This period is called the Brahm hour, or Heavenly time. At this time the transcendental or absolute spirit of God predominates us. We must try to wake up at this hour, but should this not be possible, then the early morning hours and dusk are the next best.” He goes on to write: “When we have sufficiently advanced in simran we become accustomed to it at all hours, and no rigid schedule is necessary.” These are interesting points for the spiritually orientated to ponder over. Great minds think alike - I thought. [FONT=Raavi][FONT=Verdana]Sincerely[/FONT][/FONT] [FONT=Raavi][FONT=Verdana]Rajinder Singh ‘Arshi’[/FONT][/FONT] [/QUOTE]
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