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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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Impressions Of Gurbani - Rehras
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<blockquote data-quote="Original" data-source="post: 206650" data-attributes="member: 14400"><p>Dear Ishna</p><p></p><p>I'm delighted with your efforts in furthering Gurbani and sharing it with likeminded people. By way of supplementing your text above, I'd like to give you a brief preview of the historical perspective that underpins Rehras, in particular, so dar.</p><p></p><p>Young Nanak's experience at Sultanpur Lodi is the bedrock of spiritual Sikhism and the Renaissance of the covenant made with God. </p><p></p><p>Early one morning after bathing in the Kali Bein, Nanak disappeared in the nearby forest and, according to historical finds, he was taken to the presence of Waheguru Ji, where he was offered the holy grail [amrit] and was charged with the mission of dissipating the same amongst humanity, the "nam". Nanak the Guru, documents this on page p1038 SGGSJ, thus:</p><p></p><p> thou art timeless....</p><p> thou art the blissful melody [shabd] , .....<strong>ਤੂ ਅਕਾਲ ਪੁਰਖੁ ਨਾਹੀ ਸਿਰਿ ਕਾਲਾ ॥ ......ਨਿਰਮਲ ਜੋਤਿ ਸਰਬ ਜਗਜੀਵਨੁ ਗੁਰਿ ਅਨਹਦ ਸਬਦਿ ਦਿਖਾਇਆ ॥੪॥</strong></p><p></p><p>The ambrosial nectar offered by God to Nanak [Puratan Janamsakhi], also refers to the inner enlightenment that transforms the mortal into an immortal being. Page 1046 puts it beautifully:</p><p></p><p> within the body is the true amritsar</p><p> through love n devotion doth the mind drink</p><p>................. <strong>ਕਾਇਆ ਅੰਦਰਿ ਅੰਮ੍ਰਿਤ ਸਰੁ ਸਾਚਾ ਮਨੁ ਪੀਵੈ ਭਾਇ ਸੁਭਾਈ ਹੇ ॥੪॥ page 1045-1046 SGGSJ</strong></p><p></p><p>Thus, the experience of Nanak at Sultanpur Lodhi was the turning point in his life. Thereafter, he was no longer a mere seeker of satnam, but a realised Guru, who had been endowed with a mission to disseminate to the multitude, Satnam Waheguru. Moreover, he relinquished all his possessions and observed a general silence. Mardana became his shadow and there was one cryptic sentence, which Nanak frequently uttered, " na koi Hindu na Musalman". Not much was said by Nanak thereafter before setting out to 12 years of Udassi's [pilgrimage, religious sojourns] around neighbouring countries and India.</p><p></p><p>Little evidence is to hand to suggest otherwise, but Nanak wrote much of his Gurbani whilst back at home in Kartarpur, later in life. Indeed, there are episodes when both Bala and Mardana were told to grab their musical instruments because "bani" was coming direct from a higher source and was being transmitted through Nanak, record of which was made instantly. For example, [p722 SGGSJ].</p><p></p><p>Having met Akal Purakh [AP], Nanak was at an "a - ha" moment for quite sometime, and it is at this point in time he set out to describe the "stargate" [so dar, literally meaning, that door], the door to His Lords Mansion. He gives a spiritual account that there is a door through which one can enter the inner regions. The spiritual journey will ultimately end in the highest realms [sachkhand] where union with Waheguru will be attained. It's been called "so dar" because the spiritual journey starts from this point onward. It is, as it were, the stargate through which one enters the paradise of eternal life. It is from this entrance that one can hear the music of the celestial sounds [anhad shabd] and get a panoramic view of all the heavenly glory of the Creator. The entire activity of the universe, the stars, planets and the moons seems like a symphony, an orchestra if you like, with a timeless conductor. Nanak puts it thus on page 6 of SGGSJ [Japji Sahib]:</p><p></p><p> <strong>so dar keha so ghar keha [</strong>where is thy door, where art thou sit].</p><p></p><p>Whilst Nanak gave a spiritual perspective of the door and the residence of AP, Guru Amardas, the third Nanak, gave it a physical dimension in the form of "Harmandir Sahib" [Golden Temple, Amritsar]. For where else could possibly sit Nanak's Waheguru if not at the pool of the ambrosial nectar [dukh bhanjni sarovaar], thought He ? Amardas had researched and concluded that this is the place where Rajni's leper husband was dissolved of his leprosy after having bathed in the holy waters. Hence the reason why Harminder Sahib came to be constructed the way it is today because of the spiritual architecture of Guru Nanak. Guru Ram Das initiated the physical consturction to what was Guru Amardas Ji's theoretical conceptualisation and, of course, final completion was left to Guru Arjan Dev Ji to give it the majestic and divine ambience within which it stands today.</p><p></p><p>Thank you Miss, for providing the opportunity to say a few words.</p><p></p><p>God bless !</p></blockquote><p></p>
[QUOTE="Original, post: 206650, member: 14400"] Dear Ishna I'm delighted with your efforts in furthering Gurbani and sharing it with likeminded people. By way of supplementing your text above, I'd like to give you a brief preview of the historical perspective that underpins Rehras, in particular, so dar. Young Nanak's experience at Sultanpur Lodi is the bedrock of spiritual Sikhism and the Renaissance of the covenant made with God. Early one morning after bathing in the Kali Bein, Nanak disappeared in the nearby forest and, according to historical finds, he was taken to the presence of Waheguru Ji, where he was offered the holy grail [amrit] and was charged with the mission of dissipating the same amongst humanity, the "nam". Nanak the Guru, documents this on page p1038 SGGSJ, thus: thou art timeless.... thou art the blissful melody [shabd] , .....[B]ਤੂ ਅਕਾਲ ਪੁਰਖੁ ਨਾਹੀ ਸਿਰਿ ਕਾਲਾ ॥ ......ਨਿਰਮਲ ਜੋਤਿ ਸਰਬ ਜਗਜੀਵਨੁ ਗੁਰਿ ਅਨਹਦ ਸਬਦਿ ਦਿਖਾਇਆ ॥੪॥[/B] The ambrosial nectar offered by God to Nanak [Puratan Janamsakhi], also refers to the inner enlightenment that transforms the mortal into an immortal being. Page 1046 puts it beautifully: within the body is the true amritsar through love n devotion doth the mind drink ................. [B]ਕਾਇਆ ਅੰਦਰਿ ਅੰਮ੍ਰਿਤ ਸਰੁ ਸਾਚਾ ਮਨੁ ਪੀਵੈ ਭਾਇ ਸੁਭਾਈ ਹੇ ॥੪॥ page 1045-1046 SGGSJ[/B] Thus, the experience of Nanak at Sultanpur Lodhi was the turning point in his life. Thereafter, he was no longer a mere seeker of satnam, but a realised Guru, who had been endowed with a mission to disseminate to the multitude, Satnam Waheguru. Moreover, he relinquished all his possessions and observed a general silence. Mardana became his shadow and there was one cryptic sentence, which Nanak frequently uttered, " na koi Hindu na Musalman". Not much was said by Nanak thereafter before setting out to 12 years of Udassi's [pilgrimage, religious sojourns] around neighbouring countries and India. Little evidence is to hand to suggest otherwise, but Nanak wrote much of his Gurbani whilst back at home in Kartarpur, later in life. Indeed, there are episodes when both Bala and Mardana were told to grab their musical instruments because "bani" was coming direct from a higher source and was being transmitted through Nanak, record of which was made instantly. For example, [p722 SGGSJ]. Having met Akal Purakh [AP], Nanak was at an "a - ha" moment for quite sometime, and it is at this point in time he set out to describe the "stargate" [so dar, literally meaning, that door], the door to His Lords Mansion. He gives a spiritual account that there is a door through which one can enter the inner regions. The spiritual journey will ultimately end in the highest realms [sachkhand] where union with Waheguru will be attained. It's been called "so dar" because the spiritual journey starts from this point onward. It is, as it were, the stargate through which one enters the paradise of eternal life. It is from this entrance that one can hear the music of the celestial sounds [anhad shabd] and get a panoramic view of all the heavenly glory of the Creator. The entire activity of the universe, the stars, planets and the moons seems like a symphony, an orchestra if you like, with a timeless conductor. Nanak puts it thus on page 6 of SGGSJ [Japji Sahib]: [B]so dar keha so ghar keha [[/B]where is thy door, where art thou sit]. Whilst Nanak gave a spiritual perspective of the door and the residence of AP, Guru Amardas, the third Nanak, gave it a physical dimension in the form of "Harmandir Sahib" [Golden Temple, Amritsar]. For where else could possibly sit Nanak's Waheguru if not at the pool of the ambrosial nectar [dukh bhanjni sarovaar], thought He ? Amardas had researched and concluded that this is the place where Rajni's leper husband was dissolved of his leprosy after having bathed in the holy waters. Hence the reason why Harminder Sahib came to be constructed the way it is today because of the spiritual architecture of Guru Nanak. Guru Ram Das initiated the physical consturction to what was Guru Amardas Ji's theoretical conceptualisation and, of course, final completion was left to Guru Arjan Dev Ji to give it the majestic and divine ambience within which it stands today. Thank you Miss, for providing the opportunity to say a few words. God bless ! [/QUOTE]
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