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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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Is The Soul Our Inner Guru Or God?
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<blockquote data-quote="Taranjeet singh" data-source="post: 168869" data-attributes="member: 10049"><p>I do agree, Sir, that there is a distinction between Naam and Name and one has to be careful while interpreting these two terms.</p><p></p><p>Naam has been very much praised in the Granth. Two Ashtpadis of Sukhmani sahib are devoted on the achievement of Naam. To me, it appears that it is the main topic of the Granth sahib and that is why sikhi is called the Naam Marg that encompasses the Bhakti, Gyan and Karma Marg.It is called ambrosia. A sweetest possible thing is less sweet that Naam. "If there is Naam I live , if not I die.' In Rag Bhairon Guru sahib repeats the word 'beautiful' to qualify Naam.</p><p></p><p>Beautiful, beautiful, beautiful, beautiful beautiful is thy Nam.Without it man lives the life of a snake , a crow, a filthy worm, a dog, a pig, a donkey[Gauri M-5] These are probably metaphors as the lives of those animals are with some vices.</p><p></p><p>Naam stands to life just as life stands to body. A body is dead without life and life is dead without Naam.All activities of man are worthless without Naam and cause bondage and sufferings. An animal is much better than a man without Naam.Guru has counted many luxuries but has placed naam over all these luxuries and consequential pleasures. He does not denounce the pleasures of the world but without the link of <em>Atma</em> with its parent Infinite God they seem to be empty and do not give deeper satisfaction. Naam supplies the real content and the underlying pathos of every pleasure is removed and the enjoyment is shared by the whole self.Naam, he says, is not a philosophy nor a knowledge to be gained by the study of books. It does not come from without, rather it goes out from within." I have searched all the Shastras and Vedas, but Naam is no where to be found" [sukhmani]</p><p></p><p>The mistake that Guru Nanak Ji discovered was that people took God either 'without man-outside in nature., or He was considered within man in literal sense. Guru taught that when 'within' of man comes into effective relation with 'without' of man, the naam is made manifest and the feeling of unity leads to realization of God in Pind and Brahmand- in man and universe.</p><p></p><p>When we analyse the teachings of Guru to find out an answer to the 'definition of Naam' or a clear exposition of it , there is not much response to the query. It is my opinion. </p><p>May be some realized soul or some other member can throw some better light on this aspect.</p></blockquote><p></p>
[QUOTE="Taranjeet singh, post: 168869, member: 10049"] I do agree, Sir, that there is a distinction between Naam and Name and one has to be careful while interpreting these two terms. Naam has been very much praised in the Granth. Two Ashtpadis of Sukhmani sahib are devoted on the achievement of Naam. To me, it appears that it is the main topic of the Granth sahib and that is why sikhi is called the Naam Marg that encompasses the Bhakti, Gyan and Karma Marg.It is called ambrosia. A sweetest possible thing is less sweet that Naam. "If there is Naam I live , if not I die.' In Rag Bhairon Guru sahib repeats the word 'beautiful' to qualify Naam. Beautiful, beautiful, beautiful, beautiful beautiful is thy Nam.Without it man lives the life of a snake , a crow, a filthy worm, a dog, a pig, a donkey[Gauri M-5] These are probably metaphors as the lives of those animals are with some vices. Naam stands to life just as life stands to body. A body is dead without life and life is dead without Naam.All activities of man are worthless without Naam and cause bondage and sufferings. An animal is much better than a man without Naam.Guru has counted many luxuries but has placed naam over all these luxuries and consequential pleasures. He does not denounce the pleasures of the world but without the link of [I]Atma[/I] with its parent Infinite God they seem to be empty and do not give deeper satisfaction. Naam supplies the real content and the underlying pathos of every pleasure is removed and the enjoyment is shared by the whole self.Naam, he says, is not a philosophy nor a knowledge to be gained by the study of books. It does not come from without, rather it goes out from within." I have searched all the Shastras and Vedas, but Naam is no where to be found" [sukhmani] The mistake that Guru Nanak Ji discovered was that people took God either 'without man-outside in nature., or He was considered within man in literal sense. Guru taught that when 'within' of man comes into effective relation with 'without' of man, the naam is made manifest and the feeling of unity leads to realization of God in Pind and Brahmand- in man and universe. When we analyse the teachings of Guru to find out an answer to the 'definition of Naam' or a clear exposition of it , there is not much response to the query. It is my opinion. May be some realized soul or some other member can throw some better light on this aspect. [/QUOTE]
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