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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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Gurmat Vichaar
Gurmat Vichar - Discussions
Basic Of Sikhism
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<blockquote data-quote="Sikh80" data-source="post: 77028" data-attributes="member: 5290"><p>ANAND <a href="http://www.thesikhencyclopedia.com/index2.php?option=com_content&task=view&id=143&pop=1&page=0&Itemid=127" target="_blank"> <img src="http://www.thesikhencyclopedia.com/templates/ja_villadi/images/printButton.png" alt="" class="fr-fic fr-dii fr-draggable " style="" /></a> <a href="http://www.thesikhencyclopedia.com/philosophy-spirituality-and-ethics/anand.html" target="_blank">ANAND</a> (Skt. Anand, from nand meaning "to rejoice" or "to delight") denotes mystical experience, spiritual bliss or a state of consciousness such as that ofaJi`van mukta, i.e. one released while still in body. Anand in the Upanisadic texts istaken to be one of the three inherent attributes of atman or Brahman, the other two being sat and chit. In the Taittiriya Upanisad (II. 15), it acquried this meaning of pure bliss. The self at the lowest or first stage of its evolution is defined as the annamaya kosa (the matter) which evolves successively into prana (life), man (mind or perceptual consciousness), vijnana (selfconsciousness) and ananda, nondual bliss. In <a href="http://www.allaboutsikhs.com/" target="_blank">SIKH</a> theology too, anand is one of the attributes of the Supreme Self; so it can be the state of the individual soul as well. <a href="http://www.thesikhencyclopedia.com/philosophy-spirituality-and-ethics/guru.html" target="_blank">GURU</a> Amar Das`s composition Anandu, in the measure Ramkali, gives an exposition of the experience of anand, of the union with the immaculate Hari attained through absorption in nam, i.e. repetition of Divine Name. Guru <a href="http://www.thesikhencyclopedia.com/biographical/arjan-dev-guru.html" target="_blank">ARJAN</a> attests that he has seen with his own eyesnain aJoia that the Supreme Self is anand rupu, i.e. bliss itself is anandamay, full of bliss (GG, 387). Guru Arjan further declares that the Lord of <a href="http://www.thesikhencyclopedia.com/sikh-scriptures-and-literature/nanak.html" target="_blank">NANAK</a>, the Supreme Being, who is the Cause of causes and is antaryami (the inner guide), experiences blissanand karai (GG, 387). Guru Amar Das prefaces his poem Anandu with the affirmation that the experience of anand comes only through meeting with the true Guru and fully imbibing his instruction. He says that the longing for experiencing anand is inherent in men and is universal anandu anandu sabhu ko kahai (GG. 917), but it actually falls to the lot of the very few, for it cannot be had without the grace of the Guru which destroys sins, touches one`s eye with the collyrium of true knowledge (gian anjanu saria), cuts asunder the knot of attachment (mohu) and bestows a sublime way of living, sabadu savaria. These are essential conditions to experiencing anand. In the concluding stanza. Guru Amar Das says that anand is liberation from all suffering. It brings one complete fulfilment, and is realized by listening to the Divine word. Then all sorrow, sickness and pain end. Anand is not an intermediate state in the journey of the individual self towards the Supreme Self, but the unitive one. The Guru is the sole guide and remembrance of the Name is the sole discipline or <a href="http://www.thesikhencyclopedia.com/biographical/sadhna.html" target="_blank">SADHNA</a>. Grace of the lord acts as the initial inspiration as well as the final arbiter. Guru Nanak, mJapu, has signified anand as the state of being m`haJ or fulfilled; Guru Arjan, in Sukhmani, as the state of sukh or peace; Guru Tegh Bahadur, in his slokas, as the state of the giani, the enlightened one who has achieved <a href="http://www.thesikhencyclopedia.com/philosophy-spirituality-and-ethics/sahaj.html" target="_blank">SAHAJ</a> or equipoise and Guru Gobind <a href="http://www.thesikhencyclopedia.com/philosophy-spirituality-and-ethics/singh.html" target="_blank">SINGH</a>, in his verse, as the state of the heroic and dedicated one whose joy or anand is in philanthropic action and sacrifice. Guru Nanak summing up the entire theme of theJapu says in the last stanza that the glance of grace of the Lord makes one nihal, fulfilled or blessed.</p></blockquote><p></p>
[QUOTE="Sikh80, post: 77028, member: 5290"] ANAND [URL="http://www.thesikhencyclopedia.com/index2.php?option=com_content&task=view&id=143&pop=1&page=0&Itemid=127"] [IMG]http://www.thesikhencyclopedia.com/templates/ja_villadi/images/printButton.png[/IMG][/URL] [URL="http://www.thesikhencyclopedia.com/philosophy-spirituality-and-ethics/anand.html"]ANAND[/URL] (Skt. Anand, from nand meaning "to rejoice" or "to delight") denotes mystical experience, spiritual bliss or a state of consciousness such as that ofaJi`van mukta, i.e. one released while still in body. Anand in the Upanisadic texts istaken to be one of the three inherent attributes of atman or Brahman, the other two being sat and chit. In the Taittiriya Upanisad (II. 15), it acquried this meaning of pure bliss. The self at the lowest or first stage of its evolution is defined as the annamaya kosa (the matter) which evolves successively into prana (life), man (mind or perceptual consciousness), vijnana (selfconsciousness) and ananda, nondual bliss. In [URL="http://www.allaboutsikhs.com/"]SIKH[/URL] theology too, anand is one of the attributes of the Supreme Self; so it can be the state of the individual soul as well. [URL="http://www.thesikhencyclopedia.com/philosophy-spirituality-and-ethics/guru.html"]GURU[/URL] Amar Das`s composition Anandu, in the measure Ramkali, gives an exposition of the experience of anand, of the union with the immaculate Hari attained through absorption in nam, i.e. repetition of Divine Name. Guru [URL="http://www.thesikhencyclopedia.com/biographical/arjan-dev-guru.html"]ARJAN[/URL] attests that he has seen with his own eyesnain aJoia that the Supreme Self is anand rupu, i.e. bliss itself is anandamay, full of bliss (GG, 387). Guru Arjan further declares that the Lord of [URL="http://www.thesikhencyclopedia.com/sikh-scriptures-and-literature/nanak.html"]NANAK[/URL], the Supreme Being, who is the Cause of causes and is antaryami (the inner guide), experiences blissanand karai (GG, 387). Guru Amar Das prefaces his poem Anandu with the affirmation that the experience of anand comes only through meeting with the true Guru and fully imbibing his instruction. He says that the longing for experiencing anand is inherent in men and is universal anandu anandu sabhu ko kahai (GG. 917), but it actually falls to the lot of the very few, for it cannot be had without the grace of the Guru which destroys sins, touches one`s eye with the collyrium of true knowledge (gian anjanu saria), cuts asunder the knot of attachment (mohu) and bestows a sublime way of living, sabadu savaria. These are essential conditions to experiencing anand. In the concluding stanza. Guru Amar Das says that anand is liberation from all suffering. It brings one complete fulfilment, and is realized by listening to the Divine word. Then all sorrow, sickness and pain end. Anand is not an intermediate state in the journey of the individual self towards the Supreme Self, but the unitive one. The Guru is the sole guide and remembrance of the Name is the sole discipline or [URL="http://www.thesikhencyclopedia.com/biographical/sadhna.html"]SADHNA[/URL]. Grace of the lord acts as the initial inspiration as well as the final arbiter. Guru Nanak, mJapu, has signified anand as the state of being m`haJ or fulfilled; Guru Arjan, in Sukhmani, as the state of sukh or peace; Guru Tegh Bahadur, in his slokas, as the state of the giani, the enlightened one who has achieved [URL="http://www.thesikhencyclopedia.com/philosophy-spirituality-and-ethics/sahaj.html"]SAHAJ[/URL] or equipoise and Guru Gobind [URL="http://www.thesikhencyclopedia.com/philosophy-spirituality-and-ethics/singh.html"]SINGH[/URL], in his verse, as the state of the heroic and dedicated one whose joy or anand is in philanthropic action and sacrifice. Guru Nanak summing up the entire theme of theJapu says in the last stanza that the glance of grace of the Lord makes one nihal, fulfilled or blessed. [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Basic Of Sikhism
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