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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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Gurmat Vichaar
Gurmat Vichar - Discussions
Finding True Guru
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<blockquote data-quote="Kanwaljit.Singh" data-source="post: 159011" data-attributes="member: 14616"><p>Author -<a href="http://mailto:harinder.harryrocks@gmail.com" target="_blank"> Harinder Singh </a></p><p>Sent on <a href="mailto:hyderabad_sikhs@yahoogroups.com">hyderabad_sikhs@yahoogroups.com</a></p><p></p><p></p><p>ਆਸਾ ਮਹਲਾ ੪ ॥</p><p>ਹਿਰਦੈ ਸੁਣਿ ਸੁਣਿ ਮਨਿ ਅੰਮ੍ਰਿਤੁ ਭਾਇਆ ॥ ਗੁਰਬਾਣੀ ਹਰਿ ਅਲਖੁ ਲਖਾਇਆ ॥੧॥</p><p>ਗੁਰਮੁਖਿ ਨਾਮੁ ਸੁਨਹੁ ਮੇਰੀ ਭੈਨਾ ॥ ਏਕੋ ਰਵਿ ਰਹਿਆ ਘਟ ਅੰਤਰਿ ਮੁਖਿ ਬੋਲਹੁ ਗੁਰ ਅੰਮ੍ਰਿਤ ਬੈਨਾ ॥੧॥ ਰਹਾਉ ॥</p><p>ਮੈ ਮਨਿ ਤਨਿ ਪ੍ਰੇਮੁ ਮਹਾ ਬੈਰਾਗੁ ॥ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਪਾਇਆ ਵਡਭਾਗੁ ॥੨॥</p><p>ਦੂਜੈ ਭਾਇ ਭਵਹਿ ਬਿਖੁ ਮਾਇਆ ॥ ਭਾਗਹੀਨ ਨਹੀ ਸਤਿਗੁਰੁ ਪਾਇਆ ॥੩॥</p><p>ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਰਸੁ ਹਰਿ ਆਪਿ ਪੀਆਇਆ ॥ ਗੁਰਿ ਪੂਰੈ ਨਾਨਕ ਹਰਿ ਪਾਇਆ ॥੪॥੩॥੫੫॥</p><p></p><p>Gurbani represents the feeling of those enlightened souls who experienced the indefinable. When we listen or study gurbani it entices us to meet the one we have not seen yet but gives a beautiful picture of our beloved and instills in us, great love for the beyond. Through gurbani the incomprehensible is comprehended.</p><p></p><p>The above shabad by Guru Ramdas Ji is like a humble plead, where he is telling us to listen to the Ambrosial Gurbani, the naam, the name of the lord who is pervading and permeating deep within the heart. And with our mouth we should recite the ambrosial hymns of the Guru.</p><p></p><p>These are words of a man soaked in love and compassion for the lord, who is filled with a deep gratitude after obtaining the true guru. He says, my mind and body are filled with divine love and a great sadness (bairaag). This sadness is far more beautiful than anything else, as it has emerged out of love, out of gratitude. It is by great fortune he says, that I have found the True guru. The guru, who pulls you towards himself just to make you aware of your own being, He functions as a mediator; via the guru we arrive at our own self, a self realization. Because we directly are incapable of going directly, the guru helps us get there via him. He is like a light in the dark.</p><p></p><p>In the next lines he says, that unfortunate are those, who wander in the love of maya and who have not found the True Guru. This is a pankti of great essence, especially today when there are so many paths, and so many so called gurus. So people get lost in the wrong ways.</p><p></p><p>People are often pulled and attracted towards people, who promise great things, but these are mere worldly pleasures and they lure us a great deal. This makes a slave of these people and slave of maya as these gurus also exploit the same human phenomenon of lust and greed and an urge to be more and more which makes people infatuated to people who promise them. On the other hand when we are pulled towards people like Nanak and Kabeer, we have a strange feeling of being pulled towards them and at the same time we are pulled inwards. The closer we come to such gurus, the closer we are to ourselves and to the lord. So it is a very subtle difference and it becomes a benchmark for us to judge. If we are pulled towards a man and that pull creates slavery, he cannot be the true guru but when our surrendering to a man gives us freedom, more will power, more courageous, more humble then we are with the true guru.</p><p></p><p>The at last he says, that the lord himself inspires us to drink the Lord’s Ambrosial nectar and through the perfect Guru, the Lord I obtained.</p><p></p><p>Bhula Chuka di Khima and please respond if something was misinterpreted by me so that it helps me improve my understanding.</p><p></p><p>Thanks</p><p></p><p>Harinder</p></blockquote><p></p>
[QUOTE="Kanwaljit.Singh, post: 159011, member: 14616"] Author -[URL="mailto:harinder.harryrocks@gmail.com"] Harinder Singh [/URL] Sent on [email]hyderabad_sikhs@yahoogroups.com[/email] ਆਸਾ ਮਹਲਾ ੪ ॥ ਹਿਰਦੈ ਸੁਣਿ ਸੁਣਿ ਮਨਿ ਅੰਮ੍ਰਿਤੁ ਭਾਇਆ ॥ ਗੁਰਬਾਣੀ ਹਰਿ ਅਲਖੁ ਲਖਾਇਆ ॥੧॥ ਗੁਰਮੁਖਿ ਨਾਮੁ ਸੁਨਹੁ ਮੇਰੀ ਭੈਨਾ ॥ ਏਕੋ ਰਵਿ ਰਹਿਆ ਘਟ ਅੰਤਰਿ ਮੁਖਿ ਬੋਲਹੁ ਗੁਰ ਅੰਮ੍ਰਿਤ ਬੈਨਾ ॥੧॥ ਰਹਾਉ ॥ ਮੈ ਮਨਿ ਤਨਿ ਪ੍ਰੇਮੁ ਮਹਾ ਬੈਰਾਗੁ ॥ਸਤਿਗੁਰੁ ਪੁਰਖੁ ਪਾਇਆ ਵਡਭਾਗੁ ॥੨॥ ਦੂਜੈ ਭਾਇ ਭਵਹਿ ਬਿਖੁ ਮਾਇਆ ॥ ਭਾਗਹੀਨ ਨਹੀ ਸਤਿਗੁਰੁ ਪਾਇਆ ॥੩॥ ਅੰਮ੍ਰਿਤੁ ਹਰਿ ਰਸੁ ਹਰਿ ਆਪਿ ਪੀਆਇਆ ॥ ਗੁਰਿ ਪੂਰੈ ਨਾਨਕ ਹਰਿ ਪਾਇਆ ॥੪॥੩॥੫੫॥ Gurbani represents the feeling of those enlightened souls who experienced the indefinable. When we listen or study gurbani it entices us to meet the one we have not seen yet but gives a beautiful picture of our beloved and instills in us, great love for the beyond. Through gurbani the incomprehensible is comprehended. The above shabad by Guru Ramdas Ji is like a humble plead, where he is telling us to listen to the Ambrosial Gurbani, the naam, the name of the lord who is pervading and permeating deep within the heart. And with our mouth we should recite the ambrosial hymns of the Guru. These are words of a man soaked in love and compassion for the lord, who is filled with a deep gratitude after obtaining the true guru. He says, my mind and body are filled with divine love and a great sadness (bairaag). This sadness is far more beautiful than anything else, as it has emerged out of love, out of gratitude. It is by great fortune he says, that I have found the True guru. The guru, who pulls you towards himself just to make you aware of your own being, He functions as a mediator; via the guru we arrive at our own self, a self realization. Because we directly are incapable of going directly, the guru helps us get there via him. He is like a light in the dark. In the next lines he says, that unfortunate are those, who wander in the love of maya and who have not found the True Guru. This is a pankti of great essence, especially today when there are so many paths, and so many so called gurus. So people get lost in the wrong ways. People are often pulled and attracted towards people, who promise great things, but these are mere worldly pleasures and they lure us a great deal. This makes a slave of these people and slave of maya as these gurus also exploit the same human phenomenon of lust and greed and an urge to be more and more which makes people infatuated to people who promise them. On the other hand when we are pulled towards people like Nanak and Kabeer, we have a strange feeling of being pulled towards them and at the same time we are pulled inwards. The closer we come to such gurus, the closer we are to ourselves and to the lord. So it is a very subtle difference and it becomes a benchmark for us to judge. If we are pulled towards a man and that pull creates slavery, he cannot be the true guru but when our surrendering to a man gives us freedom, more will power, more courageous, more humble then we are with the true guru. The at last he says, that the lord himself inspires us to drink the Lord’s Ambrosial nectar and through the perfect Guru, the Lord I obtained. Bhula Chuka di Khima and please respond if something was misinterpreted by me so that it helps me improve my understanding. Thanks Harinder [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Finding True Guru
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