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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="Archived_Member16" data-source="post: 158369" data-attributes="member: 884"><p><span style="color: Navy"></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong><span style="font-size: 18px">MATHA TEKNA</span></strong></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">There are many ways and there are many levels of paying respect to someone. There are</span></p><p><span style="color: Navy">different methods of greeting your friend, your parents, your teacher your fellow citizen etc.</span></p><p><span style="color: Navy">Some people fold their hands in front of their chest and bend their head slightly; some bend</span></p><p><span style="color: Navy">their body at the waist with their head bending downwards and hands going backwards like the</span></p><p><span style="color: Navy">Japanese, most people handshake; some people embrace each other, etc… In India, people bow</span></p><p><span style="color: Navy">so as to touch the feet of an elderly holy person or parents, is an age-old custom to express</span></p><p><span style="color: Navy">respect. It is practiced even today as good manners. Respecting your parents by bowing</span></p><p><span style="color: Navy">before them is not human worship. It is a ritual to pay respect. Some religions do Matha tek</span></p><p><span style="color: Navy">to Dharti (Earth), others do matha tek to Sooraj (Sun).</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">To begin with matha tekna starts with our repect towards our Guru Ji. “Matha” means</span></p><p><span style="color: Navy">forehead and “Tekna” means to place or to submit. It is bowing down on the knees and touching</span></p><p><span style="color: Navy">the floor with our forehead in front of the Guru Granth Sahib Ji. This is the Sikh way of paying</span></p><p><span style="color: Navy">obeisance to our living eternal Guru, Guru Granth Sahib Ji. We are required to take off our</span></p><p><span style="color: Navy">shoes, socks and cover our head before entering the prayer hall. No tobacco or intoxicants are</span></p><p><span style="color: Navy">allowed. Worshippers generally place offerings in front of the Guru Granth Sahib Ji, in a box</span></p><p><span style="color: Navy">called Golak, but this is not mandatory. Non-Sikhs are not required to bow, but may enter and</span></p><p><span style="color: Navy">quietly join the congregation.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Utmost respect and humility is desired in the presence of Guru Granth Sahib. Guru</span></p><p><span style="color: Navy">Granth Sahib Ji’s presence in darbaar is like Guru Nanak Dev Ji or any other Guru Sahib is.</span></p><p><span style="color: Navy">Sikhs bow before Guru Granth Sahib Ji in total submission. In fact we bow to the Guru that</span></p><p><span style="color: Navy">is embodied in the Guru Granth Sahib, as a Shabad guru. Sikhs are not allowed to bow before</span></p><p><span style="color: Navy">any person or shrine other that Guru Granth Sahib Ji as a Guru.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">This is not idol worship. Philosophically, this means that when we bow before Guru Ji, we</span></p><p><span style="color: Navy">make a promise to ourselves to follow the path suggested by Guru Ji. It is something similar to</span></p><p><span style="color: Navy">taking an oath to the constitution by raising our right hand. It signifies that we acknowledge our</span></p><p><span style="color: Navy">human failings in front of the Guru and ask forgiveness and His blessing. We are submitting and</span></p><p><span style="color: Navy">surrendering ourselves to Guru Ji, i.e. giving up our "mat" (our thoughts), meaning manmat. At</span></p><p><span style="color: Navy">the same time requesting Guru Ji to guide us in all our endeavors, which is Gurmat.</span></p><p><span style="color: Navy">As we know, we have writings about our life written by Akalpurkh (the creator) on our</span></p><p><span style="color: Navy">forehead.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">lyKy AMdr sB ko sBnW msqk lyK ilKwXw]</span></p><p><span style="color: Navy">laekhae andhur subh ko subhunaa musuthuk laekh likhaayaa</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">All are responsible (for their actions) and carry writ of fate on their forehead.</span></p><p><span style="color: Navy">Only Guru’s blessing can cut our sins and rearrange these writings.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">nwnk iqh bMDn kty gur kI crnI pwih ]1]</span></p><p><span style="color: Navy">Naanak thih ba(n)dhhan kattae gur kee charanee paahi ||1|| Panna 259</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">O Guru Nanak, one who falls at the Feet of the Guru, has his bonds cut away. ||1||</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">This gesture is not only about submitting but also receiving. A Sikh takes back Guru’s blessings</span></p><p><span style="color: Navy">and His Hukam (the order). The Hukam is to be put into practice in our daily life. By doing</span></p><p><span style="color: Navy">Matha tek we get the energy from Guru Ji to fight off all evils.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">kwmu k®oDu loBu qij gey ipAwry siqgur crnI pwie ]5]</span></p><p><span style="color: Navy">kaam krodhh lobh thaj geae piaarae sathigur charanee paae ||5||</span></p><p><span style="color: Navy">Lust, anger and greed left me, O Beloved, when I fell at the Feet of the True Guru. ||5||</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Guru Angad Dev Ji emphasizes that:</span></p><p><span style="color: Navy">jo isru sWeI nw invY so isru dIjY fwir ]</span></p><p><span style="color: Navy">jo sir saaee naa nivai so sir kap outhaar</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Chop off that head which does not bow to the Lord.</span></p><p><span style="color: Navy">Guru Ji tells us the consequences of not submitting ourselves to Guru Ji;</span></p><p><span style="color: Navy">aun siqgur AwgY sIsu n byicAw Eie Awvih jwih ABwgy ]</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">They have not sold their heads to the True Guru; those wretched, unfortunate ones continue</span></p><p><span style="color: Navy">coming and going in reincarnation.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">On the other hand if one bows for the sake of bowing then it is merely a hollow ritual and the</span></p><p><span style="color: Navy">meaning of the act is lost. Guru Sahib says in Asa di-var:</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">"AprwDI dUxw invY jo hMqw imrgwih] sIis invwieAY ikAw QIAY jw irdY kusuDy jwih]1]"</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">"A culprit who has an evil desire of hunting a deer has to bring himself down to his knees in order to kill</span></p><p><span style="color: Navy">a deer. What is the use of bowing if your intentions are not good or there is evil in your mind"?</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong>source:</strong> <a href="http://www.insightvaluation.com/sc/Sikhi411/MathaTekna.pdf" target="_blank">http://www.insightvaluation.com/sc/Sikhi411/MathaTekna.pdf</a></span></p></blockquote><p></p>
[QUOTE="Archived_Member16, post: 158369, member: 884"] [COLOR="Navy"] [B][SIZE="5"]MATHA TEKNA[/SIZE][/B] There are many ways and there are many levels of paying respect to someone. There are different methods of greeting your friend, your parents, your teacher your fellow citizen etc. Some people fold their hands in front of their chest and bend their head slightly; some bend their body at the waist with their head bending downwards and hands going backwards like the Japanese, most people handshake; some people embrace each other, etc… In India, people bow so as to touch the feet of an elderly holy person or parents, is an age-old custom to express respect. It is practiced even today as good manners. Respecting your parents by bowing before them is not human worship. It is a ritual to pay respect. Some religions do Matha tek to Dharti (Earth), others do matha tek to Sooraj (Sun). To begin with matha tekna starts with our repect towards our Guru Ji. “Matha” means forehead and “Tekna” means to place or to submit. It is bowing down on the knees and touching the floor with our forehead in front of the Guru Granth Sahib Ji. This is the Sikh way of paying obeisance to our living eternal Guru, Guru Granth Sahib Ji. We are required to take off our shoes, socks and cover our head before entering the prayer hall. No tobacco or intoxicants are allowed. Worshippers generally place offerings in front of the Guru Granth Sahib Ji, in a box called Golak, but this is not mandatory. Non-Sikhs are not required to bow, but may enter and quietly join the congregation. Utmost respect and humility is desired in the presence of Guru Granth Sahib. Guru Granth Sahib Ji’s presence in darbaar is like Guru Nanak Dev Ji or any other Guru Sahib is. Sikhs bow before Guru Granth Sahib Ji in total submission. In fact we bow to the Guru that is embodied in the Guru Granth Sahib, as a Shabad guru. Sikhs are not allowed to bow before any person or shrine other that Guru Granth Sahib Ji as a Guru. This is not idol worship. Philosophically, this means that when we bow before Guru Ji, we make a promise to ourselves to follow the path suggested by Guru Ji. It is something similar to taking an oath to the constitution by raising our right hand. It signifies that we acknowledge our human failings in front of the Guru and ask forgiveness and His blessing. We are submitting and surrendering ourselves to Guru Ji, i.e. giving up our "mat" (our thoughts), meaning manmat. At the same time requesting Guru Ji to guide us in all our endeavors, which is Gurmat. As we know, we have writings about our life written by Akalpurkh (the creator) on our forehead. lyKy AMdr sB ko sBnW msqk lyK ilKwXw] laekhae andhur subh ko subhunaa musuthuk laekh likhaayaa All are responsible (for their actions) and carry writ of fate on their forehead. Only Guru’s blessing can cut our sins and rearrange these writings. nwnk iqh bMDn kty gur kI crnI pwih ]1] Naanak thih ba(n)dhhan kattae gur kee charanee paahi ||1|| Panna 259 O Guru Nanak, one who falls at the Feet of the Guru, has his bonds cut away. ||1|| This gesture is not only about submitting but also receiving. A Sikh takes back Guru’s blessings and His Hukam (the order). The Hukam is to be put into practice in our daily life. By doing Matha tek we get the energy from Guru Ji to fight off all evils. kwmu k®oDu loBu qij gey ipAwry siqgur crnI pwie ]5] kaam krodhh lobh thaj geae piaarae sathigur charanee paae ||5|| Lust, anger and greed left me, O Beloved, when I fell at the Feet of the True Guru. ||5|| Guru Angad Dev Ji emphasizes that: jo isru sWeI nw invY so isru dIjY fwir ] jo sir saaee naa nivai so sir kap outhaar Chop off that head which does not bow to the Lord. Guru Ji tells us the consequences of not submitting ourselves to Guru Ji; aun siqgur AwgY sIsu n byicAw Eie Awvih jwih ABwgy ] They have not sold their heads to the True Guru; those wretched, unfortunate ones continue coming and going in reincarnation. On the other hand if one bows for the sake of bowing then it is merely a hollow ritual and the meaning of the act is lost. Guru Sahib says in Asa di-var: "AprwDI dUxw invY jo hMqw imrgwih] sIis invwieAY ikAw QIAY jw irdY kusuDy jwih]1]" "A culprit who has an evil desire of hunting a deer has to bring himself down to his knees in order to kill a deer. What is the use of bowing if your intentions are not good or there is evil in your mind"? [B]source:[/B] [url]http://www.insightvaluation.com/sc/Sikhi411/MathaTekna.pdf[/url][/COLOR] [/QUOTE]
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