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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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Guru Nanak In Uganda, Africa
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<blockquote data-quote="Gyani Jarnail Singh" data-source="post: 123012" data-attributes="member: 189"><p>IN Gurbani and in Gurmatt...it is amply clear that the "SANT" is a word interchangeable with GURU/SAADH/SATGURU....and is mostly meant for either the Ten Gurus or The Creator Waheguru. Guru Arjun ji uses the word SANT and GURU in reference to Guru Ramdass Ji.."BHAAG HOA GUR-SANT milayah...this one TUK alone should give us the most clear signal as to what a SANT has to be...the EQUAL of GURU RAMDASS JI !! Why does Guru Ji use the TWO words as ONE...to dispell doubts later becasue these words are used in Gurbani frequently.</p><p>2. Second Marker/Warning sign for us to stop indiscrimiante use of these words for ORDINARY MORTALS..are the Tuks about...."Rahio SANT me toll..SAADH BAHUTEREH DITTHHEY !! By Bhagat Kabir Ji...and the Absolutley high standards set for "SANT" as is described in Gurbani at many places. NO "MORTAL" can pass this TEST...and by chance IF there is ONE in a MILLION as Bhagat Kabir Ji ahs already told us..then that "sant" will be a HIDDEN ONE..and not parading around the world in Jathas and Limousines with large groups fo dholki cheenehs banging and people matha teking to him and giving gifts. SUCH can ONLY be FRAUDS..the SSADHS that..Bhauhtereh ditthey !! A highly illuminated soul such as Bhagat Kabir Ji the Shiromani SANT/BHAGAT with such a huge amount of GURBANI in SGGS..is declaring so openly that HE FAILED TO SEE a SINGLE SANT and only saw hordes of SAADHS/THUGGHS ..IH Sant na akheyean..benaras ke THUGGH !! Now our "standards" have fallen so LOW..that we not only have HORDES of....Sants..and Baba Jis and Maharajs..we have GURUS..and SATGURUS !!!..I ma just waiting for the Day when a "WAHEGURU JI" also makes His appearance !! I am SURE that UNLIKE Bhagat Kabir Ji..we will be instantly able to recognise this "Waheguru" as easily as we have seen all those hundred thousand SANTS !!</p><p></p><p>Here is an article form SikhChic..giving a comparative study of the word "sant" and "saint" as is used in English....You will NOTICE that among the worlds religions...only "Catholics" have saints....Muslims, christians, buddhists etc have no such persons. Even the Catholics have no LIVING SAINTS...unlike us...</p><p></p><p>READ ON:</p><p></p><p><a href="http://sikhchic.com/" target="_blank">sikhchic.com</a></p><p></p><p>by MANJYOT KAUR & I.J. SINGH</p><p></p><p>"When the saints go marching in ..." says a popular Christian hymn, </p><p>most often heard nowadays as a quintessential Dixieland jazz tune.</p><p></p><p>But how does one define a saint? What makes a saint? And why be one </p><p>even if you can?</p><p></p><p>We know that Roman Catholics have a finely honed, infinitely nuanced </p><p>mechanism for making one - the long, drawn-out process of </p><p>canonization, as it is called. It has been used only since the 10th </p><p>century; for hundreds of years prior, starting with the first martyrs </p><p>of the early Church, saints were chosen by public acclaim.</p><p></p><p>The rules of the Vatican, which underwent sweeping changes in 1983 by </p><p>Pope John Paul II, require that a candidate has to be dead at least </p><p>five years before the process is initiated and there are a minimum of </p><p>two credible, verifiable miracles (one for beatification and one for </p><p>canonization) attributed to the person. (However, in the case of a </p><p>martyr, a miracle is not required for beatification.) And there is </p><p>the inexhaustible amount of paperwork on the details of the person's life.</p><p></p><p>Sometimes, the progression can be accelerated. For instance, Mother </p><p>Teresa died in 1997; the Pope allowed the process to start early. She </p><p>was beatified in 2003; canonization to sainthood awaits the </p><p>confirmation of the second miracle.</p><p></p><p>Our purpose today is not to dissect the Roman Catholic tradition, but </p><p>to let this explanation of it lead us into a consideration of the </p><p>idea in Sikh doctrine, teaching and practice.</p><p></p><p>Clearly the English word "saint" and the Punjabi appellation "sant" </p><p>are more than kissing cousins. Their linguistic roots may not be </p><p>entirely identical, however.</p><p></p><p>"Saint" is derived from the Latin sanctus (holy, consecrated) and </p><p>sancire (to consecrate). Originally an adjective prefixed to the name </p><p>of a canonized person, by 1300 or thereabouts, it came to be regarded </p><p>as a noun.</p><p></p><p>"Sant" may be a modified form of sat which can simply mean "true," </p><p>but can also be translated as "lasting," "real," and "venerable." Sat </p><p>- or satya - has commonly been used since Vedic times to represent </p><p>the Ever-existent Unchanging Reality, or the Self-existent Universal </p><p>Spirit, that is, Brahma or God. When parsing roots of words, keep in </p><p>mind that Sanskrit may be the root of the linguistic tree that gave </p><p>us the Romance languages, which sprang from Latin.</p><p></p><p>The term sant itself came into vogue later, occurring in the ancient </p><p>Pali literature of Buddhism in the sense of "tranquil," "true" or </p><p>"wise." From Pali, it resurfaced centuries later when the Bhakti </p><p>movement, with its distinct Sant tradition, arose. The Sant-Bhaktas </p><p>were opposed to Brahmanical ritualism, idol-worship and casteism. </p><p>They valued a "love relationship" between an individual and the </p><p>Unborn, Formless, Nirguna Divine entity. Through the Bhakti movement, </p><p>the term passed into the Sikh tradition.</p><p></p><p>Unlike the English term, which has a formal connotation in a Western </p><p>religious framework, "sant" is not always used in a formal way, but </p><p>in a more subjective sense. To the average person today, it might </p><p>convey the idea of a person possessing immense sagacity and </p><p>judiciousness, with a profound understanding of Dharam.</p><p></p><p>Full article:</p><p><a href="http://www.sikhchic.com/article-detail.php?id=1368" target="_blank">http://www.sikhchic.com/<wbr>article-detail.php?id=1368</a></p></blockquote><p></p>
[QUOTE="Gyani Jarnail Singh, post: 123012, member: 189"] IN Gurbani and in Gurmatt...it is amply clear that the "SANT" is a word interchangeable with GURU/SAADH/SATGURU....and is mostly meant for either the Ten Gurus or The Creator Waheguru. Guru Arjun ji uses the word SANT and GURU in reference to Guru Ramdass Ji.."BHAAG HOA GUR-SANT milayah...this one TUK alone should give us the most clear signal as to what a SANT has to be...the EQUAL of GURU RAMDASS JI !! Why does Guru Ji use the TWO words as ONE...to dispell doubts later becasue these words are used in Gurbani frequently. 2. Second Marker/Warning sign for us to stop indiscrimiante use of these words for ORDINARY MORTALS..are the Tuks about...."Rahio SANT me toll..SAADH BAHUTEREH DITTHHEY !! By Bhagat Kabir Ji...and the Absolutley high standards set for "SANT" as is described in Gurbani at many places. NO "MORTAL" can pass this TEST...and by chance IF there is ONE in a MILLION as Bhagat Kabir Ji ahs already told us..then that "sant" will be a HIDDEN ONE..and not parading around the world in Jathas and Limousines with large groups fo dholki cheenehs banging and people matha teking to him and giving gifts. SUCH can ONLY be FRAUDS..the SSADHS that..Bhauhtereh ditthey !! A highly illuminated soul such as Bhagat Kabir Ji the Shiromani SANT/BHAGAT with such a huge amount of GURBANI in SGGS..is declaring so openly that HE FAILED TO SEE a SINGLE SANT and only saw hordes of SAADHS/THUGGHS ..IH Sant na akheyean..benaras ke THUGGH !! Now our "standards" have fallen so LOW..that we not only have HORDES of....Sants..and Baba Jis and Maharajs..we have GURUS..and SATGURUS !!!..I ma just waiting for the Day when a "WAHEGURU JI" also makes His appearance !! I am SURE that UNLIKE Bhagat Kabir Ji..we will be instantly able to recognise this "Waheguru" as easily as we have seen all those hundred thousand SANTS !! Here is an article form SikhChic..giving a comparative study of the word "sant" and "saint" as is used in English....You will NOTICE that among the worlds religions...only "Catholics" have saints....Muslims, christians, buddhists etc have no such persons. Even the Catholics have no LIVING SAINTS...unlike us... READ ON: [URL="http://sikhchic.com/"]sikhchic.com[/URL] by MANJYOT KAUR & I.J. SINGH "When the saints go marching in ..." says a popular Christian hymn, most often heard nowadays as a quintessential Dixieland jazz tune. But how does one define a saint? What makes a saint? And why be one even if you can? We know that Roman Catholics have a finely honed, infinitely nuanced mechanism for making one - the long, drawn-out process of canonization, as it is called. It has been used only since the 10th century; for hundreds of years prior, starting with the first martyrs of the early Church, saints were chosen by public acclaim. The rules of the Vatican, which underwent sweeping changes in 1983 by Pope John Paul II, require that a candidate has to be dead at least five years before the process is initiated and there are a minimum of two credible, verifiable miracles (one for beatification and one for canonization) attributed to the person. (However, in the case of a martyr, a miracle is not required for beatification.) And there is the inexhaustible amount of paperwork on the details of the person's life. Sometimes, the progression can be accelerated. For instance, Mother Teresa died in 1997; the Pope allowed the process to start early. She was beatified in 2003; canonization to sainthood awaits the confirmation of the second miracle. Our purpose today is not to dissect the Roman Catholic tradition, but to let this explanation of it lead us into a consideration of the idea in Sikh doctrine, teaching and practice. Clearly the English word "saint" and the Punjabi appellation "sant" are more than kissing cousins. Their linguistic roots may not be entirely identical, however. "Saint" is derived from the Latin sanctus (holy, consecrated) and sancire (to consecrate). Originally an adjective prefixed to the name of a canonized person, by 1300 or thereabouts, it came to be regarded as a noun. "Sant" may be a modified form of sat which can simply mean "true," but can also be translated as "lasting," "real," and "venerable." Sat - or satya - has commonly been used since Vedic times to represent the Ever-existent Unchanging Reality, or the Self-existent Universal Spirit, that is, Brahma or God. When parsing roots of words, keep in mind that Sanskrit may be the root of the linguistic tree that gave us the Romance languages, which sprang from Latin. The term sant itself came into vogue later, occurring in the ancient Pali literature of Buddhism in the sense of "tranquil," "true" or "wise." From Pali, it resurfaced centuries later when the Bhakti movement, with its distinct Sant tradition, arose. The Sant-Bhaktas were opposed to Brahmanical ritualism, idol-worship and casteism. They valued a "love relationship" between an individual and the Unborn, Formless, Nirguna Divine entity. Through the Bhakti movement, the term passed into the Sikh tradition. Unlike the English term, which has a formal connotation in a Western religious framework, "sant" is not always used in a formal way, but in a more subjective sense. To the average person today, it might convey the idea of a person possessing immense sagacity and judiciousness, with a profound understanding of Dharam. Full article: [URL="http://www.sikhchic.com/article-detail.php?id=1368"]http://www.sikhchic.com/<wbr>article-detail.php?id=1368[/URL] [/QUOTE]
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