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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="spnadmin" data-source="post: 195637" data-attributes="member: 35"><p>Ambarsaria ji</p><p></p><p>I was waiting for this question and I am very happy that you are the one who asked it --- and in a nonargumentative way.</p><p></p><p>1. Yes, Sri Guru Granth Sahib Ji guides us to absolute truths.</p><p></p><p>2. But, the manner in which we are guided calls us to ask ethical questions of ourselves, often by having these questions addressed to someone else in poetic form. There are many, many examples of this; however, I will use only one, Ang 1412. Guru ji calls us to step off of the path of egotism and asks in so many words, 'just how do you think egotism will help you if you want to play the game of love?' We are later told that there is no wisdom without the Guru and it is Dharma that leads us to meditation/dhiaan (not the reverse). Thus, we conclude an ultimate truth: Ego must be tamed if the divine is to be discovered within. But Guruji does not lecture on this point. Guru ji puts ethical dilemmas before us. Guru Nanak asks, What is it that we want? We have to riddle it out.</p><p></p><p>4. What is ethics? Not code, not morality, not mores and norms, ethics is the practice of confronting questions of good and evil and searching for the principles that will help us chose good over evil. Ethics is a process of thinking; it is not an end, but the means to an end. Ethical thinking guides our search for the values that motivate our actions, and it provides tools for weighing the choices we make.</p><p></p><p>5. I see in Sri Guru Granth Sahib Ji, in every raag, panna, shabad, saloka, an ethical problem that has been placed before us. How do we connect with ourselves, with one another, with the Sat, for the good, to be good, to be people of virtue, to be Gurmukh? This jumps right out at me every time I read the Granth Sahib. I am being challenged to account for myself.</p><p></p><p>6. So there are at least 2 ways to read Sri Guru Granth Sahib Ji. One is to consider it a book of conclusions that distill the absolute truths. There is another way. That way is to consider it a book that leads us on a journey to those truths. Truths are nothing more than intellectual abstractions if we are not changed by the experience of Sri Guru Granth Sahib Ji.</p><p></p><p>7. Otherwise, we are very smart people with a good grasp of Punjabi. We are scholars in progress. Is that what Guru Nanak had in mind? Did he want us to be experts on the nature of gunas and turyia, or was he sharing his understanding of how to embrace something that runs deep and gets lost? My own opinion is that Sri Guru Granth Sahib Ji begins with the Mool Mantar because it sets forth the destination: this is where we are going and this is what we want to find and this is what we want to internalize as human beings. The rest of Sri Guru Granth Sahib Ji takes us lesson by lesson on how to get there. First comes the destination, the objective; then we are given ethical direction on how to get there.</p><p></p><p>8. I notice many times that in reading a tuk, someone will land on the conclusion and stop. They struggle with how to make it their own. They seem to miss the fact that Guru ji has already explained "how" in the beginning of the tuk. There is a path; there is a end-point.</p><p></p><p>We engage the ethical part of Sri Guru Granth Sahib Ji when we are active and we are guided by the verbs not the nouns and adjectives. We serve, we meditate, we keep, we enshrine - and then we are transformed, we become "angels."</p><p></p><p>Sri Guru Granth Sahib Ji is a book of truth; Sri Guru Granth Sahib Ji is our teacher; Sri Guru Granth Sahib Ji teaches us how to be ethical people.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 195637, member: 35"] Ambarsaria ji I was waiting for this question and I am very happy that you are the one who asked it --- and in a nonargumentative way. 1. Yes, Sri Guru Granth Sahib Ji guides us to absolute truths. 2. But, the manner in which we are guided calls us to ask ethical questions of ourselves, often by having these questions addressed to someone else in poetic form. There are many, many examples of this; however, I will use only one, Ang 1412. Guru ji calls us to step off of the path of egotism and asks in so many words, 'just how do you think egotism will help you if you want to play the game of love?' We are later told that there is no wisdom without the Guru and it is Dharma that leads us to meditation/dhiaan (not the reverse). Thus, we conclude an ultimate truth: Ego must be tamed if the divine is to be discovered within. But Guruji does not lecture on this point. Guru ji puts ethical dilemmas before us. Guru Nanak asks, What is it that we want? We have to riddle it out. 4. What is ethics? Not code, not morality, not mores and norms, ethics is the practice of confronting questions of good and evil and searching for the principles that will help us chose good over evil. Ethics is a process of thinking; it is not an end, but the means to an end. Ethical thinking guides our search for the values that motivate our actions, and it provides tools for weighing the choices we make. 5. I see in Sri Guru Granth Sahib Ji, in every raag, panna, shabad, saloka, an ethical problem that has been placed before us. How do we connect with ourselves, with one another, with the Sat, for the good, to be good, to be people of virtue, to be Gurmukh? This jumps right out at me every time I read the Granth Sahib. I am being challenged to account for myself. 6. So there are at least 2 ways to read Sri Guru Granth Sahib Ji. One is to consider it a book of conclusions that distill the absolute truths. There is another way. That way is to consider it a book that leads us on a journey to those truths. Truths are nothing more than intellectual abstractions if we are not changed by the experience of Sri Guru Granth Sahib Ji. 7. Otherwise, we are very smart people with a good grasp of Punjabi. We are scholars in progress. Is that what Guru Nanak had in mind? Did he want us to be experts on the nature of gunas and turyia, or was he sharing his understanding of how to embrace something that runs deep and gets lost? My own opinion is that Sri Guru Granth Sahib Ji begins with the Mool Mantar because it sets forth the destination: this is where we are going and this is what we want to find and this is what we want to internalize as human beings. The rest of Sri Guru Granth Sahib Ji takes us lesson by lesson on how to get there. First comes the destination, the objective; then we are given ethical direction on how to get there. 8. I notice many times that in reading a tuk, someone will land on the conclusion and stop. They struggle with how to make it their own. They seem to miss the fact that Guru ji has already explained "how" in the beginning of the tuk. There is a path; there is a end-point. We engage the ethical part of Sri Guru Granth Sahib Ji when we are active and we are guided by the verbs not the nouns and adjectives. We serve, we meditate, we keep, we enshrine - and then we are transformed, we become "angels." Sri Guru Granth Sahib Ji is a book of truth; Sri Guru Granth Sahib Ji is our teacher; Sri Guru Granth Sahib Ji teaches us how to be ethical people. [/QUOTE]
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