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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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Discussions
Hard Talk
Does Amrit Erase All Sins?
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<blockquote data-quote="Original" data-source="post: 206812" data-attributes="member: 14400"><p>....Sir, the key to understanding and interpreting Gurbani lies in its<strong> "decoding"</strong>, particularly from a theoretical and conceptual standpoint. By that I mean, the ability to conceptualise the framework within which its been constructed. And, then being able to write from within that perspective can, then, be said to have at least two important aspects: </p><ol> <li data-xf-list-type="ol">First, it is a sign of increasing intellectual maturity for it demonstrates a familiarity with, and confidence in handling, the vocab and conceptual framework of a particular theoretical tradition [amrit initiation]. </li> <li data-xf-list-type="ol">Second, it demonstrates the confidence to take sides in intellectual debates. </li> </ol><p>All on account that "one" has <strong>knowledge</strong> of the "subject-matter" to hand, meaning, Amrit. And, then to evaluate critically does not mean one ought to adopt a uniform and bland relativism where all forms of knowledge are considered equally useful. The point of nit picking from within a theory perspective on the proviso, one is <strong>fully acquainted</strong> with the theoretical thinking is that one is prepared to take a stand and say, "this is useful knowledge". This does not mean one should attempt to shape evidence to fit a preconceived standpoint or a cultural trend. It means taking an informed position on the basis of reasoned academic judgement and with due reference to the potential limits of one's own argument. All this may appear to be rather tedious and daunting a task, but one without which "writing" from within a theory perspective is considered paramount.</p><p></p><p>The word Amrit is perhaps prehistoric, dates back to Sanskrit times and means literally, immortal. To elaborate more and be concise is to say, "Mrityu", meaning death [Sanskrit] and then to add a prefix A, is to negate death and affirm immortality. Guru Gobind gave immortality status to "Khalsa" as being the immortal army of Akal Purakh [Akal Purakh ki Fauj], Khande di Pahul. </p><p></p><p>On page 1412 SGGSJ, Guru Nanak introduces the concept, ....<strong>jao tum prem khalen ka chao</strong>, within the context of love and thus, meaning, "hey human, you wanna play the game of love ? come play with me coz the lover is infinite and eternal..." This then was crystallized by the 10th Nanak in April of 1699, as the act of initiating as an "amritdhari"; a pledge to "love" the timeless, featureless God of all. To render it remover of sin coz joe bloggs n the gang perceive it so is to miss the essential element of what is at the heart of Sikhism. </p><p></p><p>To be an "amritdhari" is not a voluntary act, although the aspirant initiator perceives it be so, but is in actual fact the calling of He, the father and the mother of the nation Sikh, Khalsa Maharaj Sri Guru Gobind Singh Ji, the King of Kings. Fortunate are they who've been called and blessed with such divine anointment.</p><p></p><p>Read page 598 SGGSJ to get the gist of what Baba Nanak is saying about the Ambrosial pool of nectar within, meaning, the true AMRITSAR and the true AMRITDHARI for the treasure of "nam" [interchangeably, amrit, shabd, bani] is within.</p><p></p><p>Thank you and Godbless</p></blockquote><p></p>
[QUOTE="Original, post: 206812, member: 14400"] ....Sir, the key to understanding and interpreting Gurbani lies in its[B] "decoding"[/B], particularly from a theoretical and conceptual standpoint. By that I mean, the ability to conceptualise the framework within which its been constructed. And, then being able to write from within that perspective can, then, be said to have at least two important aspects: [LIST=1] [*]First, it is a sign of increasing intellectual maturity for it demonstrates a familiarity with, and confidence in handling, the vocab and conceptual framework of a particular theoretical tradition [amrit initiation]. [*]Second, it demonstrates the confidence to take sides in intellectual debates. [/LIST] All on account that "one" has [B]knowledge[/B] of the "subject-matter" to hand, meaning, Amrit. And, then to evaluate critically does not mean one ought to adopt a uniform and bland relativism where all forms of knowledge are considered equally useful. The point of nit picking from within a theory perspective on the proviso, one is [B]fully acquainted[/B] with the theoretical thinking is that one is prepared to take a stand and say, "this is useful knowledge". This does not mean one should attempt to shape evidence to fit a preconceived standpoint or a cultural trend. It means taking an informed position on the basis of reasoned academic judgement and with due reference to the potential limits of one's own argument. All this may appear to be rather tedious and daunting a task, but one without which "writing" from within a theory perspective is considered paramount. The word Amrit is perhaps prehistoric, dates back to Sanskrit times and means literally, immortal. To elaborate more and be concise is to say, "Mrityu", meaning death [Sanskrit] and then to add a prefix A, is to negate death and affirm immortality. Guru Gobind gave immortality status to "Khalsa" as being the immortal army of Akal Purakh [Akal Purakh ki Fauj], Khande di Pahul. On page 1412 SGGSJ, Guru Nanak introduces the concept, ....[B]jao tum prem khalen ka chao[/B], within the context of love and thus, meaning, "hey human, you wanna play the game of love ? come play with me coz the lover is infinite and eternal..." This then was crystallized by the 10th Nanak in April of 1699, as the act of initiating as an "amritdhari"; a pledge to "love" the timeless, featureless God of all. To render it remover of sin coz joe bloggs n the gang perceive it so is to miss the essential element of what is at the heart of Sikhism. To be an "amritdhari" is not a voluntary act, although the aspirant initiator perceives it be so, but is in actual fact the calling of He, the father and the mother of the nation Sikh, Khalsa Maharaj Sri Guru Gobind Singh Ji, the King of Kings. Fortunate are they who've been called and blessed with such divine anointment. Read page 598 SGGSJ to get the gist of what Baba Nanak is saying about the Ambrosial pool of nectar within, meaning, the true AMRITSAR and the true AMRITDHARI for the treasure of "nam" [interchangeably, amrit, shabd, bani] is within. Thank you and Godbless [/QUOTE]
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Does Amrit Erase All Sins?
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