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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="Original" data-source="post: 208868" data-attributes="member: 14400"><p>Japjisahib Ji - you've got a big sticker alongside your name suggesting you're a "mentor" to the organisation SPN and yet, without any real substance or indepth ideological viewpoint you go on to make unfounded crticisms. What of the organisation that solicits such service, I wonder ? And, begs the question whether you'd be a Sikh or the delusion Sikh ? Surely, it goes agianst the grain to question, comment and crticise on the exponential divine wisdom of Gurbani, which for the Sikhs is God. It is not a subject of knowledge that can willy nilly be interrogated, it is "faith", the faith of the individual of the unseen Being, Satnam. You either believe, in whcih case you'd be considered a Sikh or you don't, in whcih case, you by default be held to be a humanist. Its that simple. Of course, you can discuss it, but don't go looking for proof or evidence because that by defintion is contrary to what a system of "belief" is. And, hence the reason classified religion. Maybe you're not a Sikh and a Humanist, in which case your stance would be justified and I'll be more than happy to entertain.</p><p></p><p>I will now attend to your question above !</p><p></p><p>First n foremost, I think it is extremely important in the context of the more advanced undergraduate and postgraduate pursuits of Gurbani that the subject [you] should have some idea of the object [God] with which you are able to take on the conceptual Sikh world-view and understand theorectically the inexorable workings of the universe. Guru Nanak introduced two very beautiful terms to that end, sargun and nirgun, meaning, form and formless, respectively. And, in answering your question, I cite the following:</p><p></p><p><strong>॥ ਸਰਗੁਨ ਨਿਰਗੁਨ ਨਿਰੰਕਾਰ ਸੁੰਨ ਸਮਾਧੀ ਆਪਿ ॥ ਆਪਨ ਕੀਆ ਨਾਨਕਾ ਆਪੇ ਹੀ ਫਿਰਿ ਜਾਪਿ ॥p290 SGGSJ</strong>, meaning: </p><p>The formless Lord is Himself Related and Absolute</p><p>He Himself is in primordeal trance</p><p>Nanak through His Creation</p><p>He again meditates upon himself.</p><p><strong></strong></p><p><strong>॥ ਸਰਗੁਣ ਨਿਰਗੁਣ ਥਾਪੈ ਨਾਉ ॥ ਦੁਹ ਮਿਲਿ ਏਕੈ ਕੀਨੋ ਠਾਉ ॥p387 SGGSJ</strong>, meaning:</p><p>It is the name of the formless as well as the one with form.</p><p>Both reside at one place.</p><p></p><p>Okay, that's all very techincal, but what does it mean ? From an idelogical viewpoint [Sikh] there is the <strong>"existence"</strong> factor and that existence by virtue is undisputed, unchallenged [academically speaking] and is called Ekonkar. This Ekonkar is formless, shapeless, timeless, ineffable and is described as "nirgun". Guru Nanak, the founder of Sikhism goes the extra mile in conceptualising the existence of the "one" into many of the<strong> "being"</strong> factor [satnam, creation] having a form, which is described as "sargun". Metaphorically speaking, the raindrop when drops into the expanse of the ocean becomes the ocean and no longer has a form. Similarly, when the writers of Gurbani talk of seen as of form they tend to express both the mystical and the intellectual maturity of the greatness of God from within nirgun, sargun perspective.</p><p></p><p>I hope we can move on and enjoy Swarn Singh's translations.</p><p></p><p>Take care -</p></blockquote><p></p>
[QUOTE="Original, post: 208868, member: 14400"] Japjisahib Ji - you've got a big sticker alongside your name suggesting you're a "mentor" to the organisation SPN and yet, without any real substance or indepth ideological viewpoint you go on to make unfounded crticisms. What of the organisation that solicits such service, I wonder ? And, begs the question whether you'd be a Sikh or the delusion Sikh ? Surely, it goes agianst the grain to question, comment and crticise on the exponential divine wisdom of Gurbani, which for the Sikhs is God. It is not a subject of knowledge that can willy nilly be interrogated, it is "faith", the faith of the individual of the unseen Being, Satnam. You either believe, in whcih case you'd be considered a Sikh or you don't, in whcih case, you by default be held to be a humanist. Its that simple. Of course, you can discuss it, but don't go looking for proof or evidence because that by defintion is contrary to what a system of "belief" is. And, hence the reason classified religion. Maybe you're not a Sikh and a Humanist, in which case your stance would be justified and I'll be more than happy to entertain. I will now attend to your question above ! First n foremost, I think it is extremely important in the context of the more advanced undergraduate and postgraduate pursuits of Gurbani that the subject [you] should have some idea of the object [God] with which you are able to take on the conceptual Sikh world-view and understand theorectically the inexorable workings of the universe. Guru Nanak introduced two very beautiful terms to that end, sargun and nirgun, meaning, form and formless, respectively. And, in answering your question, I cite the following: [B]॥ ਸਰਗੁਨ ਨਿਰਗੁਨ ਨਿਰੰਕਾਰ ਸੁੰਨ ਸਮਾਧੀ ਆਪਿ ॥ ਆਪਨ ਕੀਆ ਨਾਨਕਾ ਆਪੇ ਹੀ ਫਿਰਿ ਜਾਪਿ ॥p290 SGGSJ[/B], meaning: The formless Lord is Himself Related and Absolute He Himself is in primordeal trance Nanak through His Creation He again meditates upon himself. [B] ॥ ਸਰਗੁਣ ਨਿਰਗੁਣ ਥਾਪੈ ਨਾਉ ॥ ਦੁਹ ਮਿਲਿ ਏਕੈ ਕੀਨੋ ਠਾਉ ॥p387 SGGSJ[/B], meaning: It is the name of the formless as well as the one with form. Both reside at one place. Okay, that's all very techincal, but what does it mean ? From an idelogical viewpoint [Sikh] there is the [B]"existence"[/B] factor and that existence by virtue is undisputed, unchallenged [academically speaking] and is called Ekonkar. This Ekonkar is formless, shapeless, timeless, ineffable and is described as "nirgun". Guru Nanak, the founder of Sikhism goes the extra mile in conceptualising the existence of the "one" into many of the[B] "being"[/B] factor [satnam, creation] having a form, which is described as "sargun". Metaphorically speaking, the raindrop when drops into the expanse of the ocean becomes the ocean and no longer has a form. Similarly, when the writers of Gurbani talk of seen as of form they tend to express both the mystical and the intellectual maturity of the greatness of God from within nirgun, sargun perspective. I hope we can move on and enjoy Swarn Singh's translations. Take care - [/QUOTE]
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