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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
Can The Modern Mind Comprehend Gurbani?
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<blockquote data-quote="Tejwant Singh" data-source="post: 132682" data-attributes="member: 138"><p>Narayanjot ji & Jasleen ji,</p><p> </p><p>Guru Fateh.</p><p> </p><p>Thanks for sharing your thoughts.</p><p> </p><p>Please allow me to pitch in my 2 cent worth.</p><p> </p><p>The title of the thread is very intriguing to me and I have been thinking about it since it started. The reason it is intriguing is that Sikhi is not an ism like many floating around like helium balloons and many of them deflating. </p><p> </p><p>It is very unique from its concept to its core. It does not label us as sinners. It is not an external imposition like many other dogmatic religions but it instills an internal manifestation which makes us give ourselves time out when we are wrong even before someone yells at us about our own shortcomings.</p><p> </p><p>When I was living in London at the age of 16 and working with my brother in the clothing business, I loved to sell by conversing to people who came to our stalls at Petticoat Lane on Sundays or to our other boutiques on Portobello road and other places. This was in the early 70's. I bought a book from a known book store called W.H. Smith about salesmanship.</p><p> </p><p>One thing that stuck into mind from the book was this:</p><p> </p><p>"A salesman's duty is to create a desire in the customer's mind".</p><p> </p><p>This is what in nutshell our Gurus did. They created a desire in us to breed goodness from the within which can be shared with others. They gave us the tools through Gurbani in the Sri Guru Granth Sahib, our only Guru to become the flowers of this Gurmat garden that emit their scent in all directions, irrespective of anyone's hue, creed or faith. The concept of Sangat and Pangat is one of its many manifestations. The four doors of Darbar Sahib is one more.</p><p> </p><p>Now, coming back to the title of the thread, all present minds are modern during the present times. Our Gurus' minds were modern during their times and the proof is in the treasure we are left with.</p><p> </p><p>Let's check the meaning of Modern so that we can grasp the matter in hand in a better manner.</p><p> </p><p><strong><SUP>1</SUP>mod·ern</strong></p><p> </p><p><INPUT class=au title="Listen to the pronunciation of 1modern" onclick="return au('modern01', 'modern');" type=button> <em>adj</em> \ˈmä-dərn, ÷ˈmä-d(ə-)rən\</p><p><strong>Definition of <em>MODERN</em></strong></p><p> </p><p>1</p><p><em>a</em> <strong>:</strong> of, relating to, or characteristic of the present or the immediate past <strong>:</strong> <a href="http://www.merriam-webster.com/dictionary/contemporary" target="_blank">contemporary</a> <em>b</em> <strong>:</strong> of, relating to, or characteristic of a period extending from a relevant remote past to the present time </p><p> </p><p>2</p><p><strong>:</strong> involving recent techniques, methods, or ideas <strong>:</strong> <a href="http://www.merriam-webster.com/dictionary/up-to-date" target="_blank">up-to-date</a></p><p> </p><p>One more word we confuse ourselves with which is discussed in this thread by Bhagat Singh ji that is based on the writings of Dr. Baldev Singh is scientific. Science is nothing but an observational tool.</p><p> </p><p>Let me ask my learned friends a couple of questions.</p><p> </p><p>1. When Guru Nanak rejected to wear the Janeiu, was he being modern or scientific, or both?</p><p> </p><p>2. When Guru Nanak started throwing water towards the west rather than towards the Sun in the east, was he being modern or scientific, or both?</p><p> </p><p>One can ask the same question about the concept of Langar, 4 doors of Darbar Sahib, Miri Piri, life of a household etc. etc.</p><p> </p><p>One can also give many examples from Gurbani- Sidh gosht, for example, and also from the traditional history as given above to show the same.</p><p> </p><p>Bhagat Singh ji writes:</p><p> </p><p> </p><p> </p><p> </p><p>Nothing can be looked in a vacuum because there is none. Our past is strung together like beads in a necklace and our present keeps on adding more beads to it. So, the beads of the past are still intact, that is the reason we can add beads of the present.</p><p> </p><p>So, the answer to the question, "Can the modern mind comprehend gurbani?" is re soundly, YES, because we can not escape from our modern mind as the definition above indicates. It is modern now because of our past. And the same would be true for the future generations.</p><p> </p><p>The question may arise, why and how? The answer is in the uniqueness of Gurbani. It is a tool box that would be a dream come true for Freud, Carl Jung,, Bertrand Russell, Blaise Pascal, Issac Newton, Einstein, to name a few.</p><p> </p><p>Gurbani makes us rediscover things about ourselves everyday. A Sikh's journey is about learning, unlearning and relearning, daily. That is the reason we do Nitnem everyday. If we do not find new gems daily in this limitless ore, then there is something wrong with us. This would show that we have become mere ritualistic parrots with one ugly plumage.</p><p> </p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 132682, member: 138"] Narayanjot ji & Jasleen ji, Guru Fateh. Thanks for sharing your thoughts. Please allow me to pitch in my 2 cent worth. The title of the thread is very intriguing to me and I have been thinking about it since it started. The reason it is intriguing is that Sikhi is not an ism like many floating around like helium balloons and many of them deflating. It is very unique from its concept to its core. It does not label us as sinners. It is not an external imposition like many other dogmatic religions but it instills an internal manifestation which makes us give ourselves time out when we are wrong even before someone yells at us about our own shortcomings. When I was living in London at the age of 16 and working with my brother in the clothing business, I loved to sell by conversing to people who came to our stalls at Petticoat Lane on Sundays or to our other boutiques on Portobello road and other places. This was in the early 70's. I bought a book from a known book store called W.H. Smith about salesmanship. One thing that stuck into mind from the book was this: "A salesman's duty is to create a desire in the customer's mind". This is what in nutshell our Gurus did. They created a desire in us to breed goodness from the within which can be shared with others. They gave us the tools through Gurbani in the Sri Guru Granth Sahib, our only Guru to become the flowers of this Gurmat garden that emit their scent in all directions, irrespective of anyone's hue, creed or faith. The concept of Sangat and Pangat is one of its many manifestations. The four doors of Darbar Sahib is one more. Now, coming back to the title of the thread, all present minds are modern during the present times. Our Gurus' minds were modern during their times and the proof is in the treasure we are left with. Let's check the meaning of Modern so that we can grasp the matter in hand in a better manner. [B]<SUP>1</SUP>mod·ern[/B] <INPUT class=au title="Listen to the pronunciation of 1modern" onclick="return au('modern01', 'modern');" type=button> [I]adj[/I] \ˈmä-dərn, ÷ˈmä-d(ə-)rən\ [B]Definition of [I]MODERN[/I][/B] 1 [I]a[/I] [B]:[/B] of, relating to, or characteristic of the present or the immediate past [B]:[/B] [URL="http://www.merriam-webster.com/dictionary/contemporary"]contemporary[/URL] [I]b[/I] [B]:[/B] of, relating to, or characteristic of a period extending from a relevant remote past to the present time 2 [B]:[/B] involving recent techniques, methods, or ideas [B]:[/B] [URL="http://www.merriam-webster.com/dictionary/up-to-date"]up-to-date[/URL] One more word we confuse ourselves with which is discussed in this thread by Bhagat Singh ji that is based on the writings of Dr. Baldev Singh is scientific. Science is nothing but an observational tool. Let me ask my learned friends a couple of questions. 1. When Guru Nanak rejected to wear the Janeiu, was he being modern or scientific, or both? 2. When Guru Nanak started throwing water towards the west rather than towards the Sun in the east, was he being modern or scientific, or both? One can ask the same question about the concept of Langar, 4 doors of Darbar Sahib, Miri Piri, life of a household etc. etc. One can also give many examples from Gurbani- Sidh gosht, for example, and also from the traditional history as given above to show the same. Bhagat Singh ji writes: Nothing can be looked in a vacuum because there is none. Our past is strung together like beads in a necklace and our present keeps on adding more beads to it. So, the beads of the past are still intact, that is the reason we can add beads of the present. So, the answer to the question, "Can the modern mind comprehend gurbani?" is re soundly, YES, because we can not escape from our modern mind as the definition above indicates. It is modern now because of our past. And the same would be true for the future generations. The question may arise, why and how? The answer is in the uniqueness of Gurbani. It is a tool box that would be a dream come true for Freud, Carl Jung,, Bertrand Russell, Blaise Pascal, Issac Newton, Einstein, to name a few. Gurbani makes us rediscover things about ourselves everyday. A Sikh's journey is about learning, unlearning and relearning, daily. That is the reason we do Nitnem everyday. If we do not find new gems daily in this limitless ore, then there is something wrong with us. This would show that we have become mere ritualistic parrots with one ugly plumage. Tejwant Singh [/QUOTE]
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