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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
Gurbani Contemplation - Selok Bhagat Kabir Ji
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<blockquote data-quote="spnadmin" data-source="post: 93744" data-attributes="member: 35"><p>"The robe of the stranger-soul:" The robe is the flesh, muscle and bone -- this can also mean the false ego or false self which entangles us in avidya, or ignorance of the true self. As long as we persist in attachment to products of our own thinking, our soul remains a stranger. We are estranged from our true identity. But when the robe is burnt the soul is untouched, unharmed. The soul is immortal, durable and pure. The soul can join with What is Great (Al Kabir). </p><p></p><p>There is a repeated metaphor of a thread that weaves through the soul, joins the soul to What is Great (making a jug with something better than the pretentiousness of our false self) because "the fire did not touch the thread of the soul."</p><p></p><p>The begging bowl is the sign of the humility of the Yogi. But Kabir is telling us that this begging bowl describes the pretense and self-delusion of the Yogi. The Yogi's identity or false self is all tied up in the image of poverty, humility and renunciation. But to what end? The Yogi will also die, leaving a pile of ashes where he sits. And what seat is that? The seat from which the sadhus would preach to others, even while they were entangled in their own avidya and delusions. The yogi dies and all of his samskara (mental formations, habits, and experiences) attach to him regardless. There is a better way.</p><p></p><p><span style="font-size: 9px">Some notes: George Wescott, a fellow of Allahabad University, relates in 1907 that Kabir himself believed that meditation of the Naam was the only path to release from the cycle of life and death. At the time of his arrest at the age of 60 the Qazi (Sheik Taqqi) accused him of claiming to have Divine powers. Brahmins accused him of defying sacred traditions. When the emperor Jodhan banished Kabir rather than having him executed for heresy, the same Brahmins may have tried to burn him alive in a hut (</span><span style="font-family: 'TAHOMA'"><span style="font-size: 9px"><span style="color: #000080">the robe of the stranger-soul has caught fire on all four sides</span></span></span><span style="font-size: 9px">). The yogi he speaks of may have been Gorath Nath who was the founder of the Nath yogi sect (</span><span style="font-family: 'TAHOMA'"><span style="font-size: 9px"><span style="color: #000080">The poor Yogi has played out his game)</span></span></span><span style="font-size: 9px">.</span></p></blockquote><p></p>
[QUOTE="spnadmin, post: 93744, member: 35"] "The robe of the stranger-soul:" The robe is the flesh, muscle and bone -- this can also mean the false ego or false self which entangles us in avidya, or ignorance of the true self. As long as we persist in attachment to products of our own thinking, our soul remains a stranger. We are estranged from our true identity. But when the robe is burnt the soul is untouched, unharmed. The soul is immortal, durable and pure. The soul can join with What is Great (Al Kabir). There is a repeated metaphor of a thread that weaves through the soul, joins the soul to What is Great (making a jug with something better than the pretentiousness of our false self) because "the fire did not touch the thread of the soul." The begging bowl is the sign of the humility of the Yogi. But Kabir is telling us that this begging bowl describes the pretense and self-delusion of the Yogi. The Yogi's identity or false self is all tied up in the image of poverty, humility and renunciation. But to what end? The Yogi will also die, leaving a pile of ashes where he sits. And what seat is that? The seat from which the sadhus would preach to others, even while they were entangled in their own avidya and delusions. The yogi dies and all of his samskara (mental formations, habits, and experiences) attach to him regardless. There is a better way. [SIZE=1]Some notes: George Wescott, a fellow of Allahabad University, relates in 1907 that Kabir himself believed that meditation of the Naam was the only path to release from the cycle of life and death. At the time of his arrest at the age of 60 the Qazi (Sheik Taqqi) accused him of claiming to have Divine powers. Brahmins accused him of defying sacred traditions. When the emperor Jodhan banished Kabir rather than having him executed for heresy, the same Brahmins may have tried to burn him alive in a hut ([/SIZE][FONT=TAHOMA][SIZE=1][COLOR=#000080]the robe of the stranger-soul has caught fire on all four sides[/COLOR][/SIZE][/FONT][SIZE=1]). The yogi he speaks of may have been Gorath Nath who was the founder of the Nath yogi sect ([/SIZE][FONT=TAHOMA][SIZE=1][COLOR=#000080]The poor Yogi has played out his game)[/COLOR][/SIZE][/FONT][SIZE=1].[/SIZE] [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Gurbani Contemplation - Selok Bhagat Kabir Ji
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