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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
Do You Believe Guru Nanak Dev Ji Became MUKT/”got Salvation”?
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<blockquote data-quote="Archived_member15" data-source="post: 176173" data-attributes="member: 17438"><p>Dear brother Bhagat ji mundahug</p><p> </p><p>As ever thank you for an insightful and articulate message spoken from a position of respect and cordiality. </p><p> </p><p></p><p> </p><p>Beautiful. I particularly admire the use of that image of the Lotus flower and the idea of the liberated mind becoming like a jewel. For me it suggests a certain transparency, since a jewel is a glass-like object through which light shines. When we become lost in the abyss of deity, we effectively become transparent, like a clear glass object, through which our centre which is God in all of his fullness can break out and light up the world. </p><p> </p><p>The great 13th century Italian poet Dante, who composed that epic masterpiece of Western literature the <em>Divine Comedy</em>, was also an accomplished mystic in the Catholic tradition. His epic poem is so grandiose, sublime in its old-fashioned language and grand that I cannot possibly quote from it as freely as I can from say the other mystics, and neither do I have a copy to hand. However there is this particular sweet image in one of the cantos (can't for the life of me recall which) but I know that it is in the <em>Paradisio</em> where Dante illustrates the state of being enlightened in metaphorical terms as the holy souls constituting a single flower, where each soul is a petal. The heavenly host (those who have died in an enlightened state) are like the rays of the sun, carrying down the sun's warmth to the flower. God is the sun, which projects His warmth, and offers it without ceasing to the flower. It is an image of being utterly consumed by God. I cannot really explain it but it is striking to read. </p><p> </p><p>Saint Catherine of Genoa (with whom you will likely be familiar by now given my numerous references to her lol), while not of course using the image of a Lotus (such a plant does not grow in Europe and neither would Western mystics have employed the jewel metaphor) nevertheless captured this idea of transparency very well in language more readily intelligible to medieval Europeans that I think your image of the jewel attempts to convey to those in an Indian context: </p><p> </p><p></p><p> </p><p> </p><p>John of the Cross also said much the same, using the image of a "crystal": </p><p> </p><p> </p><p>I feel (but may be wrong) that this might be a parralel to the "jewel" image in a Western context. </p><p> </p><p> </p><p></p><p> </p><p> </p><p>If Saint Catherine is a gold mine for you then just let me exclaim: this is a lottery win or a hidden treasure for me! There is such an ample distellation of wisdom in the above passage. It is immensely profound. Kabir has always been one of my favourite mystics of any religion. He earns my admiration not only for his obviously inspired poetry but also for the simple fact that he identified wholly neither with Islam or Hinduism and was actually claimed by both after his death! Such is a testament to his greatness of heart. Who wouldn't want such a one as a member of their own religion? He formed his own path, the Kabir Panth that seemed to wean out the essence of both traditions, while letting go of more or less peripheral trappings in both religions. A stunning achievement, I must say. In fact, he is greatly respected by one of the 20th century's greatest scholars of Catholic mysticism, the wonderful Anglo-Catholic mystic Evelyn Underhill, who mentioned Kabir in an exclusive category of mystics whom she regarded as achieving a "synthetic" vision of divine reality which neatly accomodates both the impersonal/personal and immanent/transcedent aspects of the Godhead seamlessly. She was a close friend of Rabindranath Tagore, and she wrote the introduction to his translation of and commentary on a series of songs attributed to Kabir in which she wrote: </p><p> </p><p> </p><p></p><p> </p><p> </p><p>In my next post, I'm going to go through that Kabir passage from the Granth verse by verse with commentary from the Catholic mystics which I think "gels" with it, so to speak. </p><p> </p><p> </p><p></p><p> </p><p> </p><p>Bless you brother Bhagat ji. I am indeed blessed with so many luminous, enlightened teachers whose feet I gladly sit under. If only more Westerners were as versed in their European mystical tradition (and the in Eastern Catholic mystical tradition) as are those of Indian extraction in theirs. The West has went down a different path however. In many ways, I am thankful for the benefits of Western civilisation: secularism, democracy, science, rationalism, psychology etc. but the loss of its spiritual foundations in the Catholic and Protestant mystics of the Middle Ages and post-Reformation era is painful to see. </p><p> </p><p>Your kind sentiment is returned by me to you, who stem from that web of human mystical lore from the Indian subcontinent, finding its most beautiful expression in the numerous writers who make up the Guru Granth Sahib ji, such as Bhagat Kabir and Bhagat Farid before Sikhi and the Gurus. </p><p> </p><p> </p><p></p><p> </p><p> </p><p>I am so chuffed that you like it so much because it actually happens to be my favourite mystical text of any religious writing I have read so far. It holds so much meaning for me. How Saint John was able to explain that which is beyond understanding so skilfully truly blows my mind. I have shared that poem with Buddhists, Baha'is, non-Catholic Christians and even atheists. On every account it has been received with unprecedented enthusiasm. A life-long Buddhist told me that it was (In his own words), "absolutely exquisite" and "99% the teachings of the Buddha" and another Buddhist told me that it sounded as if it had come "straight out of the Buddha's suttas" (better not tell Confused ji this lol or we will set him off on one again lol). </p><p> </p><p>There has not been one person with whom I have shared that Saint John (or Juan de la Cruez as he is known in his native Spain) poem who has not found it meaningful to their own religious situation. </p><p> </p><p>I think that part of its appeal is that although John is a Doctor of the Catholic Church (actually declared "Mystical Doctor" by one of the Popes) there is nothing exclusively Catholic or Christian about it, nor is there anything even explicitly theistic such that even Buddhists and atheists can understand. Nowhere is God even mentioned, only that knowledge that is known by not knowing, where all human knowing has an end.</p><p> </p><p>Its a stunning piece of literature that has a truly human message transcending religious frontiers. </p><p> </p><p>God Bless Saint John of the Cross and Bhagat Kabir ji! cheerleader</p></blockquote><p></p>
[QUOTE="Archived_member15, post: 176173, member: 17438"] Dear brother Bhagat ji mundahug As ever thank you for an insightful and articulate message spoken from a position of respect and cordiality. Beautiful. I particularly admire the use of that image of the Lotus flower and the idea of the liberated mind becoming like a jewel. For me it suggests a certain transparency, since a jewel is a glass-like object through which light shines. When we become lost in the abyss of deity, we effectively become transparent, like a clear glass object, through which our centre which is God in all of his fullness can break out and light up the world. The great 13th century Italian poet Dante, who composed that epic masterpiece of Western literature the [I]Divine Comedy[/I], was also an accomplished mystic in the Catholic tradition. His epic poem is so grandiose, sublime in its old-fashioned language and grand that I cannot possibly quote from it as freely as I can from say the other mystics, and neither do I have a copy to hand. However there is this particular sweet image in one of the cantos (can't for the life of me recall which) but I know that it is in the [I]Paradisio[/I] where Dante illustrates the state of being enlightened in metaphorical terms as the holy souls constituting a single flower, where each soul is a petal. The heavenly host (those who have died in an enlightened state) are like the rays of the sun, carrying down the sun's warmth to the flower. God is the sun, which projects His warmth, and offers it without ceasing to the flower. It is an image of being utterly consumed by God. I cannot really explain it but it is striking to read. Saint Catherine of Genoa (with whom you will likely be familiar by now given my numerous references to her lol), while not of course using the image of a Lotus (such a plant does not grow in Europe and neither would Western mystics have employed the jewel metaphor) nevertheless captured this idea of transparency very well in language more readily intelligible to medieval Europeans that I think your image of the jewel attempts to convey to those in an Indian context: John of the Cross also said much the same, using the image of a "crystal": I feel (but may be wrong) that this might be a parralel to the "jewel" image in a Western context. If Saint Catherine is a gold mine for you then just let me exclaim: this is a lottery win or a hidden treasure for me! There is such an ample distellation of wisdom in the above passage. It is immensely profound. Kabir has always been one of my favourite mystics of any religion. He earns my admiration not only for his obviously inspired poetry but also for the simple fact that he identified wholly neither with Islam or Hinduism and was actually claimed by both after his death! Such is a testament to his greatness of heart. Who wouldn't want such a one as a member of their own religion? He formed his own path, the Kabir Panth that seemed to wean out the essence of both traditions, while letting go of more or less peripheral trappings in both religions. A stunning achievement, I must say. In fact, he is greatly respected by one of the 20th century's greatest scholars of Catholic mysticism, the wonderful Anglo-Catholic mystic Evelyn Underhill, who mentioned Kabir in an exclusive category of mystics whom she regarded as achieving a "synthetic" vision of divine reality which neatly accomodates both the impersonal/personal and immanent/transcedent aspects of the Godhead seamlessly. She was a close friend of Rabindranath Tagore, and she wrote the introduction to his translation of and commentary on a series of songs attributed to Kabir in which she wrote: In my next post, I'm going to go through that Kabir passage from the Granth verse by verse with commentary from the Catholic mystics which I think "gels" with it, so to speak. Bless you brother Bhagat ji. I am indeed blessed with so many luminous, enlightened teachers whose feet I gladly sit under. If only more Westerners were as versed in their European mystical tradition (and the in Eastern Catholic mystical tradition) as are those of Indian extraction in theirs. The West has went down a different path however. In many ways, I am thankful for the benefits of Western civilisation: secularism, democracy, science, rationalism, psychology etc. but the loss of its spiritual foundations in the Catholic and Protestant mystics of the Middle Ages and post-Reformation era is painful to see. Your kind sentiment is returned by me to you, who stem from that web of human mystical lore from the Indian subcontinent, finding its most beautiful expression in the numerous writers who make up the Guru Granth Sahib ji, such as Bhagat Kabir and Bhagat Farid before Sikhi and the Gurus. I am so chuffed that you like it so much because it actually happens to be my favourite mystical text of any religious writing I have read so far. It holds so much meaning for me. How Saint John was able to explain that which is beyond understanding so skilfully truly blows my mind. I have shared that poem with Buddhists, Baha'is, non-Catholic Christians and even atheists. On every account it has been received with unprecedented enthusiasm. A life-long Buddhist told me that it was (In his own words), "absolutely exquisite" and "99% the teachings of the Buddha" and another Buddhist told me that it sounded as if it had come "straight out of the Buddha's suttas" (better not tell Confused ji this lol or we will set him off on one again lol). There has not been one person with whom I have shared that Saint John (or Juan de la Cruez as he is known in his native Spain) poem who has not found it meaningful to their own religious situation. I think that part of its appeal is that although John is a Doctor of the Catholic Church (actually declared "Mystical Doctor" by one of the Popes) there is nothing exclusively Catholic or Christian about it, nor is there anything even explicitly theistic such that even Buddhists and atheists can understand. Nowhere is God even mentioned, only that knowledge that is known by not knowing, where all human knowing has an end. Its a stunning piece of literature that has a truly human message transcending religious frontiers. God Bless Saint John of the Cross and Bhagat Kabir ji! cheerleader [/QUOTE]
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Do You Believe Guru Nanak Dev Ji Became MUKT/”got Salvation”?
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