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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="Amarpal" data-source="post: 280" data-attributes="member: 10"><p>Dear Members,</p><p></p><p>gurbanivichar jee has started a very interesting topic. I want to contribute to the on going discussion. My understanding I share with you all.</p><p></p><p>The word yoga means adding, summation. In mathematics we all know that the two values added and become one greater value if both of them are positive numbers – this is the way to grow in real Yoga (not in pretence). In the context of our lives Yoga means merging all its facets into one. </p><p></p><p>Starting at individual level, it means our thoughts, our speech, our action should become harmonised with each other, and they all should reflect the same. As one progress, beyond herself/himself, dualities in lives of the individuals start disappearing - all wrong doings come from consideration of dualities in existence. As dualities get dissolved one moves a step further on the path of Yoga - lust, greed, anger, hatred, envy, enmity, etc all the negative attribute of being disappears; spiritual purity comes to the individual. Once this happens the individual is able to see the ‘One’ i.e. God in all. This individual, the accomplished Yogi remains in an alert yet relaxed state; the natural innocence returns to her/him and as evolved individual, such person will never do any thing wrong - the individual has attained Yoga. This individual is totally dead to worldly attachment and yet lives the life in full - she/he is a Yogi. This is the state in which one remains naturally unblemished in the midst of the filth of world. </p><p></p><p>In this state there is no isolation, instead there is total continuity with the world and the life in it, only the filth, which is around in this world does not affect the Yogi. The individual is not physically isolated from the world, but immune from its filth. One does not have to avoid isolation because it never occurs. The Yogi lives her/his life fully in this world. Our Gurus lived this way.</p><p></p><p>The yogi is in constant communion with ‘The Almighty’. Her/his condition is similar to a pregnant woman who does all the work expected from her in the family and in professional life, but is always aware of her condition. Yogi is always aware of the presence of God everywhere, no matter what she/he is doing. I agree with our member ‘sukhi’ that Yoga means remaining connected with God while living in this world.</p><p></p><p>Our member ‘person’ is speaking from personal experience that repeatedly singing the shabad makes one realise the real meaning. ‘Person Jee’ you have understood why Guru Sahib insisted on Simran. I agree with ‘person’ that adoption of religious life i.e. ‘Sikhi’ should not be just for appearance, it should percolated deep into our heart and soul and should reflect at all of our interfaces with the world – thought, action and speech – that will be real Yoga.</p><p></p><p>With Love and Respect for all.</p><p></p><p>Amarpal</p></blockquote><p></p>
[QUOTE="Amarpal, post: 280, member: 10"] Dear Members, gurbanivichar jee has started a very interesting topic. I want to contribute to the on going discussion. My understanding I share with you all. The word yoga means adding, summation. In mathematics we all know that the two values added and become one greater value if both of them are positive numbers – this is the way to grow in real Yoga (not in pretence). In the context of our lives Yoga means merging all its facets into one. Starting at individual level, it means our thoughts, our speech, our action should become harmonised with each other, and they all should reflect the same. As one progress, beyond herself/himself, dualities in lives of the individuals start disappearing - all wrong doings come from consideration of dualities in existence. As dualities get dissolved one moves a step further on the path of Yoga - lust, greed, anger, hatred, envy, enmity, etc all the negative attribute of being disappears; spiritual purity comes to the individual. Once this happens the individual is able to see the ‘One’ i.e. God in all. This individual, the accomplished Yogi remains in an alert yet relaxed state; the natural innocence returns to her/him and as evolved individual, such person will never do any thing wrong - the individual has attained Yoga. This individual is totally dead to worldly attachment and yet lives the life in full - she/he is a Yogi. This is the state in which one remains naturally unblemished in the midst of the filth of world. In this state there is no isolation, instead there is total continuity with the world and the life in it, only the filth, which is around in this world does not affect the Yogi. The individual is not physically isolated from the world, but immune from its filth. One does not have to avoid isolation because it never occurs. The Yogi lives her/his life fully in this world. Our Gurus lived this way. The yogi is in constant communion with ‘The Almighty’. Her/his condition is similar to a pregnant woman who does all the work expected from her in the family and in professional life, but is always aware of her condition. Yogi is always aware of the presence of God everywhere, no matter what she/he is doing. I agree with our member ‘sukhi’ that Yoga means remaining connected with God while living in this world. Our member ‘person’ is speaking from personal experience that repeatedly singing the shabad makes one realise the real meaning. ‘Person Jee’ you have understood why Guru Sahib insisted on Simran. I agree with ‘person’ that adoption of religious life i.e. ‘Sikhi’ should not be just for appearance, it should percolated deep into our heart and soul and should reflect at all of our interfaces with the world – thought, action and speech – that will be real Yoga. With Love and Respect for all. Amarpal [/QUOTE]
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