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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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Sikh Sikhi Sikhism
Hearing The Name Of Guru Nanak
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<blockquote data-quote="Embers" data-source="post: 109571" data-attributes="member: 9385"><p><span style="color: black"><span style="font-family: 'Verdana'">Dear Concious Student</span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">Based on your question as it is, there are some interesting angles and possible replies.</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">If you mean, why are you hearing it (sense of hearing) more than before it could be "{censored}tail Party effect" which is a concept which might be of interest and I suggest searching for a detailed explanation online.</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">If you mean the value of speaking/writing and talking about Guru Nanak and why his name occurs many times in the verses of scripture, such as Japji Sahib, I too would also be interested to discuss this further. </span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">My initial understanding of Sikhism is that there should be no person between the aspirant and Akal Purkh and no person should be worshipped (as a God). So I do wonder why “Nanak” appears in praise, such as in the Mool Mantra. Of course Nanak is worthy of respect and admiration, but what is the purpose of reciting his name? </span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">For people, like me, who are new to Sikhism the use of the vocative “O/Oh + name” can come across as unexpected or even contradictory to those ideas I mention above. For example: </span></span><span style="color: black"><span style="font-family: 'Arial'">"True Here And Now. </span></span><strong><span style="color: #ab5555"><span style="font-family: 'Arial'">O Nanak</span></span></strong><span style="color: black"><span style="font-family: 'Arial'">, Forever And Ever True.”</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">Why did Guru Nanak refer to himself in the scriptures? Was this more normal in the period in which the Sri Guru Granth Sahib was written? Was the vocative case (i.e. Oh God, Oh Lord) used more freely then, than in modern day English and so sticks out to us today as superfluous? I would be grateful if someone could explain this from their understanding of the Sikh Scriptures and pardon my ignorance.</span></span></p><p> </p><p>I should add that I have also seen the post titled "Nanak is The Guru, Nanak is The Lord Himself", which explains that the Guru and the Lord are One. I do not wish to address a topic that others have already exhausted. It appears that the Sri Guru Granth Sahib addresses the reader/recipient at the level of their understanding in relation to dualism and non-dualism and perhaps much more. </p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">Please can you expand on your question if I have missed the point?</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">Kind regards, Ambers.</span></span></p></blockquote><p></p>
[QUOTE="Embers, post: 109571, member: 9385"] [COLOR=black][FONT=Verdana]Dear Concious Student[/FONT][/COLOR] [COLOR=black][FONT=Verdana]Based on your question as it is, there are some interesting angles and possible replies.[/FONT][/COLOR] [COLOR=black][FONT=Verdana]If you mean, why are you hearing it (sense of hearing) more than before it could be "{censored}tail Party effect" which is a concept which might be of interest and I suggest searching for a detailed explanation online.[/FONT][/COLOR] [COLOR=black][FONT=Verdana]If you mean the value of speaking/writing and talking about Guru Nanak and why his name occurs many times in the verses of scripture, such as Japji Sahib, I too would also be interested to discuss this further. [/FONT][/COLOR] [COLOR=black][FONT=Verdana]My initial understanding of Sikhism is that there should be no person between the aspirant and Akal Purkh and no person should be worshipped (as a God). So I do wonder why “Nanak” appears in praise, such as in the Mool Mantra. Of course Nanak is worthy of respect and admiration, but what is the purpose of reciting his name? [/FONT][/COLOR] [COLOR=black][FONT=Verdana]For people, like me, who are new to Sikhism the use of the vocative “O/Oh + name” can come across as unexpected or even contradictory to those ideas I mention above. For example: [/FONT][/COLOR][COLOR=black][FONT=Arial]"True Here And Now. [/FONT][/COLOR][B][COLOR=#ab5555][FONT=Arial]O Nanak[/FONT][/COLOR][/B][COLOR=black][FONT=Arial], Forever And Ever True.”[/FONT][/COLOR] [COLOR=black][FONT=Verdana]Why did Guru Nanak refer to himself in the scriptures? Was this more normal in the period in which the Sri Guru Granth Sahib was written? Was the vocative case (i.e. Oh God, Oh Lord) used more freely then, than in modern day English and so sticks out to us today as superfluous? I would be grateful if someone could explain this from their understanding of the Sikh Scriptures and pardon my ignorance.[/FONT][/COLOR] I should add that I have also seen the post titled "Nanak is The Guru, Nanak is The Lord Himself", which explains that the Guru and the Lord are One. I do not wish to address a topic that others have already exhausted. It appears that the Sri Guru Granth Sahib addresses the reader/recipient at the level of their understanding in relation to dualism and non-dualism and perhaps much more. [COLOR=black][FONT=Verdana]Please can you expand on your question if I have missed the point?[/FONT][/COLOR] [COLOR=black][FONT=Verdana]Kind regards, Ambers.[/FONT][/COLOR] [/QUOTE]
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Hearing The Name Of Guru Nanak
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