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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 Granth Sahib
Jup Banee
How To Take Name According To SGGS?
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<blockquote data-quote="Treks" data-source="post: 213324" data-attributes="member: 21413"><p>This may also help, from <em>Teachings of the Sikh Gurus : Selections from the Sikh Scriptures </em>by Christopher Shackle and Arvind-pal Singh Mandair. Highly recommended scholarly work about deep Sikh concepts. Please excuse typos in the following.</p><p></p><p style="margin-left: 20px">[page xxvii-xxviii] ... However, an important question arises here. If, as Nanak claims, the truth of this Absolute One can be experienced here and now, what is it that stops each and every person from realizing this all the time? The answer for Guru Nanak is relatively straightforward. From the standpoint of someone who has actualized the divine in his or her own existence, the Absolute is One (<em>Ik),</em> but the standpoint from which humans normally relate to this One prevents them from actualizing this oneness within their existence. According to Guru Nanak this standpoint that we regard as normality is in fact mediated through the ego or the self which asserts its own individuality (<em>haumai</em> or 'self-attachment', the sense of 'I am my own self' or 'I am self-existent'), that is, its oneness and propriety as the prior basis or all relationality per se. By reproducing this self as an identity that sets itself in opposition to anything that is different, the ego maintains its existence by erecting barriers against the outside world. It sees itself as a subject fundamentally separated from everything else which becomes an object for it. This subject/object mode of relating is what Guru Nanak terms duality (<em>dubidha</em>).</p> <p style="margin-left: 20px"></p> <p style="margin-left: 20px">But the problem, as Nanak sees it, goes much further than the simple assumption that the ego is the source of all duality. For as he explains in the first stanza of <em>Japji </em>(see 1.1 in the translation below), from the standpoint of the ego, the Absolute cannot be attained either through conceptual thought or through ritual purity no matter how much one thinks or engages in ritual. Nor can the Absolute be obtained by practicing silent austerities since these too fail to silence the ego's incessant chatter, nor indeed by satisfying one's innermost cravings. The ego works by routing our experience of the Absolute through concepts, rituals and austerities. As a result the Absolute is never experienced as such, only re-presented as an object or idol to constantly gratify the ego's desire for permanence or absolute self-identity. How then does one overcome egotism and achieve self-realization? How can the ego's illusory barriers be broken?</p> <p style="margin-left: 20px"></p> <p style="margin-left: 20px">Guru Nanak answers this at the end of the first and second stanzas (1.1-2). The ego's wall is broken by orienting the self towards a divine imperative that is always already inscribed with the self. But in order to understand and follow this imperative, the ego itself must become silent so that one no longer says 'I am <em>my</em> self'. For guru Nanak, this silencing of the ego is not to be understood literally. Silence refers to a process of withdrawal at the very moment that the self <em>names </em>itself as 'I' - where 'I' is understood as the origin or starting-point in any relationship to an other. To assert one's existence in this world through <em>self</em>-naming is, for Nanak, a fundamental misuse of language the essence of which is the Name (<em>nam</em>) and the work of naming as such.</p> <p style="margin-left: 20px"></p><p>In short, you 'take Name' by seeing things from God's identity, not your own little human one. See God in everything and everyone and expand your mind far past your own ego. Requires daily practice to get in the habit of seeing everything as God, one might say it takes <em>nitnem</em>.</p></blockquote><p></p>
[QUOTE="Treks, post: 213324, member: 21413"] This may also help, from [I]Teachings of the Sikh Gurus : Selections from the Sikh Scriptures [/I]by Christopher Shackle and Arvind-pal Singh Mandair. Highly recommended scholarly work about deep Sikh concepts. Please excuse typos in the following. [INDENT][page xxvii-xxviii] ... However, an important question arises here. If, as Nanak claims, the truth of this Absolute One can be experienced here and now, what is it that stops each and every person from realizing this all the time? The answer for Guru Nanak is relatively straightforward. From the standpoint of someone who has actualized the divine in his or her own existence, the Absolute is One ([I]Ik),[/I] but the standpoint from which humans normally relate to this One prevents them from actualizing this oneness within their existence. According to Guru Nanak this standpoint that we regard as normality is in fact mediated through the ego or the self which asserts its own individuality ([I]haumai[/I] or 'self-attachment', the sense of 'I am my own self' or 'I am self-existent'), that is, its oneness and propriety as the prior basis or all relationality per se. By reproducing this self as an identity that sets itself in opposition to anything that is different, the ego maintains its existence by erecting barriers against the outside world. It sees itself as a subject fundamentally separated from everything else which becomes an object for it. This subject/object mode of relating is what Guru Nanak terms duality ([I]dubidha[/I]). But the problem, as Nanak sees it, goes much further than the simple assumption that the ego is the source of all duality. For as he explains in the first stanza of [I]Japji [/I](see 1.1 in the translation below), from the standpoint of the ego, the Absolute cannot be attained either through conceptual thought or through ritual purity no matter how much one thinks or engages in ritual. Nor can the Absolute be obtained by practicing silent austerities since these too fail to silence the ego's incessant chatter, nor indeed by satisfying one's innermost cravings. The ego works by routing our experience of the Absolute through concepts, rituals and austerities. As a result the Absolute is never experienced as such, only re-presented as an object or idol to constantly gratify the ego's desire for permanence or absolute self-identity. How then does one overcome egotism and achieve self-realization? How can the ego's illusory barriers be broken? Guru Nanak answers this at the end of the first and second stanzas (1.1-2). The ego's wall is broken by orienting the self towards a divine imperative that is always already inscribed with the self. But in order to understand and follow this imperative, the ego itself must become silent so that one no longer says 'I am [I]my[/I] self'. For guru Nanak, this silencing of the ego is not to be understood literally. Silence refers to a process of withdrawal at the very moment that the self [I]names [/I]itself as 'I' - where 'I' is understood as the origin or starting-point in any relationship to an other. To assert one's existence in this world through [I]self[/I]-naming is, for Nanak, a fundamental misuse of language the essence of which is the Name ([I]nam[/I]) and the work of naming as such. [/INDENT] In short, you 'take Name' by seeing things from God's identity, not your own little human one. See God in everything and everyone and expand your mind far past your own ego. Requires daily practice to get in the habit of seeing everything as God, one might say it takes [I]nitnem[/I]. [/QUOTE]
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Guru Granth Sahib
Jup Banee
How To Take Name According To SGGS?
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