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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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<blockquote data-quote="harbansj24" data-source="post: 111026" data-attributes="member: 4544"><p>Tejwant Singh ji,</p><p></p><p>First of all I would like to remind myself, lest I get it into my silly head that whatever I am posting are my own thoughts, that I owe these to only my imperfect understanding of what Bhai Vir Singh has written. These in turn come from only from SGGS!</p><p></p><p>Yes only Ik Ong Kaar is perfect and mankind can never have the capability to grasp even a fraction of the greatness of it. Whereas the understanding of the qualities of a Gurmukh and Brahmgyani are within our grasp and that they can be our guides to Guru's Shabads.</p><p></p><p>Yes I have written about Har Dhiyaveh and Simran interchangeably because that is how I understood it. Maybe it is wrong.</p><p></p><p>The process of Simran is explained beautifully by Bhai Sahib in several places of his monumental works notably in Guru Nanak Chamatkar.</p><p></p><p>In a capsuled, imperfect and clumsy manner I can explain my understanding of it.</p><p></p><p>Simran can be done at any time irrespective of whatever you may busy with. There is no particular place of posture. You can just keep repeating Naam continuosly. Your mind may wander. No problem. You just just start doing it whenever you remember. It brings on in you thoughts of the Creator. As you keep up this practice you will notice that it grows on you. And as it grows it starts the process of cleansing your soul. Then we start getting that feeling of Bliss or Chardikalan.</p><p></p><p>But being ordinary mortals living in real world we slide back. No problem. We do not leave this process of Simran. It is case of 2 steps forward and one step back. As Naam Simran grows on you you become a better and better human being. The ultimate stage will be when every pore of your being exudes Simran. This is the stage when a person becomes Gurmukh as defined by Bhai Gurdas "Gurmukh Rom Rom Har dhiyaveh".</p><p></p><p>The beauty of Simran is that it is completely secular. You need not use only Sikh terms. You can use the names used by other religions also for the supreme being.</p><p></p><p>There is a difference between empty meditation and Simran. SGGS does not prescribe empyt meditation. In this process you sit quietly in one place in a particular asan and do nothing. Then you mind starts to wander and nothing happens. You find that you have just wasted your time and feel frustated. Where as Simran can be done anywhwere anytime and while you are anything. The name connects you with the Creator. At some time it becomes an automatic process.</p><p></p><p>This is how I have understood it. I suggest that you read at least Guru Nanak Chamatkar and I am sure all your questions wil be answered. And you being more intelligent than I am, I am sure that you will be able to interpret Bhai Sahib's writings much better than I have been able to do in this forum.</p><p></p><p>Gurfateh, regards and Chardi Kalan.</p><p></p><p>Harbans Singh</p></blockquote><p></p>
[QUOTE="harbansj24, post: 111026, member: 4544"] Tejwant Singh ji, First of all I would like to remind myself, lest I get it into my silly head that whatever I am posting are my own thoughts, that I owe these to only my imperfect understanding of what Bhai Vir Singh has written. These in turn come from only from SGGS! Yes only Ik Ong Kaar is perfect and mankind can never have the capability to grasp even a fraction of the greatness of it. Whereas the understanding of the qualities of a Gurmukh and Brahmgyani are within our grasp and that they can be our guides to Guru's Shabads. Yes I have written about Har Dhiyaveh and Simran interchangeably because that is how I understood it. Maybe it is wrong. The process of Simran is explained beautifully by Bhai Sahib in several places of his monumental works notably in Guru Nanak Chamatkar. In a capsuled, imperfect and clumsy manner I can explain my understanding of it. Simran can be done at any time irrespective of whatever you may busy with. There is no particular place of posture. You can just keep repeating Naam continuosly. Your mind may wander. No problem. You just just start doing it whenever you remember. It brings on in you thoughts of the Creator. As you keep up this practice you will notice that it grows on you. And as it grows it starts the process of cleansing your soul. Then we start getting that feeling of Bliss or Chardikalan. But being ordinary mortals living in real world we slide back. No problem. We do not leave this process of Simran. It is case of 2 steps forward and one step back. As Naam Simran grows on you you become a better and better human being. The ultimate stage will be when every pore of your being exudes Simran. This is the stage when a person becomes Gurmukh as defined by Bhai Gurdas "Gurmukh Rom Rom Har dhiyaveh". The beauty of Simran is that it is completely secular. You need not use only Sikh terms. You can use the names used by other religions also for the supreme being. There is a difference between empty meditation and Simran. SGGS does not prescribe empyt meditation. In this process you sit quietly in one place in a particular asan and do nothing. Then you mind starts to wander and nothing happens. You find that you have just wasted your time and feel frustated. Where as Simran can be done anywhwere anytime and while you are anything. The name connects you with the Creator. At some time it becomes an automatic process. This is how I have understood it. I suggest that you read at least Guru Nanak Chamatkar and I am sure all your questions wil be answered. And you being more intelligent than I am, I am sure that you will be able to interpret Bhai Sahib's writings much better than I have been able to do in this forum. Gurfateh, regards and Chardi Kalan. Harbans Singh [/QUOTE]
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