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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
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Concept Of Naam Simran In Gurmat
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<blockquote data-quote="Gyani Jarnail Singh" data-source="post: 6548" data-attributes="member: 189"><p>The very answer to the question "What is Simran?" depends on the answer to the question "What is Mukti?", for the destination and path are correlated.</p><p> </p><p>If Mukti is an internal mystical union with God, then the path of repetition should help. Jewish mystics are known to succeed with their experiences of Throne Mysticism, Christian mystics have sucessfully made internal journeys through The Dark Night of the Soul, the Indian Jogis have their internal experiences as can be found in Patanjili's Yog Sutras and Gorakh Bodh. But this is not GN's[GN=Guru Nanak or the Sabad Guru SGGS] path to Mukti.</p><p> </p><p>To GURU NANAK an internal mystical experience is just another pleasure of the Mind, it is "Avra Saad".</p><p> </p><p>He has recommended Vichar and Keertan, and both are enemies of meditation---Vichar requires a thinking Mind, a fresh Mind that should ask questions. But meditation requires a Mind that doesnot talk; meditation requires a Mind that concentrates on a particular word only. And is Keertan not a disturbance to meditation? It is! There is a Gurudwara in Mohali where Keertan was replaced by "Satnam Waheguru". To my surprise it was a big success, and to my expectations all Keertan addicts stopped participating in it. However, good sense prevailed and after one year the Keertan was restored because the initial craze for "Satnam Waheguru" could not be "sustained".</p><p> </p><p>Keertan is taboo in Jog. Bodhis also donot have a tradition of Keertan.</p><p> </p><p>Mohammed banned all music because it is a hindrance to counting the 99 names of Allah.</p><p> </p><p>But when it comes to Sikhism, Keertan is central.</p><p> </p><p>OUR MUKTI IS NOT A MYSTICAL EXPERIENCE WITH THE "COSMIC". Our Mukti is through Naam and "Waheguru" is an expression of thankfulness to GN.</p><p> </p><p>"Waheguru" is spontaneous, an Anhad Naad.</p><p> </p><p>Naam is not an activity. It is another word for a sustainable way of life[the Gurmukh's]. It is not that a Gurmukh is not close to God, and it is not that he doesnot remember God. Only the path is different, and emotions are different. A guiltless Gurmukh listens the Keertan, does social work and the[resultant] pleasure maketh him utter WAH-E-GURU.</p><p> </p><p>A Gurmukh is a Sewadar who works for others, who socializes. A Gurmukh is concerned with making this world a better place. He is a person with a mission. He sees God in His creation, in the poor, in the needy. It is all Vismaad for him, and he sings Keertan to express that Vismaad and ecstatic love. His God is somewhere there. He loves Him like a mother who loves and yet never uses the artifices of rosary, idol or repetition to love her child. A lover uses Waris Shah's "Heer" to experience the bond with her NRI husband, and not a rosary or cassette to repeat his name!</p><p> </p><p>The SGGS passages on Naam are to be understood in this light. GN has redefined the duo of "Ram" and "Naam" to Omnipresence and an ethical way of living respectively.</p><p> </p><p>Leading the life of a Gurmukh is Mukti, but that is not easy, it requires a constant Vichaar, and yet Gurmukhta is not for all, because most stray.</p><p> </p><p>AMARDEEP SINGH</p></blockquote><p></p>
[QUOTE="Gyani Jarnail Singh, post: 6548, member: 189"] The very answer to the question "What is Simran?" depends on the answer to the question "What is Mukti?", for the destination and path are correlated. If Mukti is an internal mystical union with God, then the path of repetition should help. Jewish mystics are known to succeed with their experiences of Throne Mysticism, Christian mystics have sucessfully made internal journeys through The Dark Night of the Soul, the Indian Jogis have their internal experiences as can be found in Patanjili's Yog Sutras and Gorakh Bodh. But this is not GN's[GN=Guru Nanak or the Sabad Guru SGGS] path to Mukti. To GURU NANAK an internal mystical experience is just another pleasure of the Mind, it is "Avra Saad". He has recommended Vichar and Keertan, and both are enemies of meditation---Vichar requires a thinking Mind, a fresh Mind that should ask questions. But meditation requires a Mind that doesnot talk; meditation requires a Mind that concentrates on a particular word only. And is Keertan not a disturbance to meditation? It is! There is a Gurudwara in Mohali where Keertan was replaced by "Satnam Waheguru". To my surprise it was a big success, and to my expectations all Keertan addicts stopped participating in it. However, good sense prevailed and after one year the Keertan was restored because the initial craze for "Satnam Waheguru" could not be "sustained". Keertan is taboo in Jog. Bodhis also donot have a tradition of Keertan. Mohammed banned all music because it is a hindrance to counting the 99 names of Allah. But when it comes to Sikhism, Keertan is central. OUR MUKTI IS NOT A MYSTICAL EXPERIENCE WITH THE "COSMIC". Our Mukti is through Naam and "Waheguru" is an expression of thankfulness to GN. "Waheguru" is spontaneous, an Anhad Naad. Naam is not an activity. It is another word for a sustainable way of life[the Gurmukh's]. It is not that a Gurmukh is not close to God, and it is not that he doesnot remember God. Only the path is different, and emotions are different. A guiltless Gurmukh listens the Keertan, does social work and the[resultant] pleasure maketh him utter WAH-E-GURU. A Gurmukh is a Sewadar who works for others, who socializes. A Gurmukh is concerned with making this world a better place. He is a person with a mission. He sees God in His creation, in the poor, in the needy. It is all Vismaad for him, and he sings Keertan to express that Vismaad and ecstatic love. His God is somewhere there. He loves Him like a mother who loves and yet never uses the artifices of rosary, idol or repetition to love her child. A lover uses Waris Shah's "Heer" to experience the bond with her NRI husband, and not a rosary or cassette to repeat his name! The SGGS passages on Naam are to be understood in this light. GN has redefined the duo of "Ram" and "Naam" to Omnipresence and an ethical way of living respectively. Leading the life of a Gurmukh is Mukti, but that is not easy, it requires a constant Vichaar, and yet Gurmukhta is not for all, because most stray. AMARDEEP SINGH [/QUOTE]
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