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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 There A God?
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<blockquote data-quote="spnadmin" data-source="post: 123223" data-attributes="member: 35"><p>Ambers ji</p><p></p><p>Thanks for sharing your personal reflections. I find they tie things together very well for me. May I elaborate on an idea you have introduced? Buddhi is not always a negative. Buddhi can refer to a discriminating intellect, a property of mind that motivates us to begin asking quesitons about the nature of the Divine in the first place. Buddhi is the source of our curiosity. </p><p></p><p>Aham buddhi -- intellect infested with ego leads us astray. Some thoughts from Reflections on Gurbani by T. Singh (<a href="http://www.gurbani.org" target="_blank">Sikhism - Reflections On Gurbani</a>)</p><p></p><p><span style="color: DarkGreen">Thus, although the man was born with Intact Consciousness ("<em>Saabat Soorat</em>"), however, with the expression of <em>Vaasnaas</em> or ego-sense, he ended up being a limited body-mind-intellect, from which arose the perceiver of objects, the feeler of emotions, and the thinker of thoughts. To put it otherwise, when we were born, our consciousness was adorned with the Intuitive "Ease" (<em>Sahaj</em>). But, because of the forgetfulness of our True Unconditioned Nature, we have become "dis-eased" (diseased)! The Gurbani puts it as follows: </span></p><ul> <li data-xf-list-type="ul"><span style="color: DarkGreen">ਨਾਪਾਕ ਪਾਕੁ ਕਰਿ ਹਦੂਰਿ ਹਦੀਸਾ ਸਾਬਤ ਸੂਰਤਿ ਦਸਤਾਰ ਸਿਰਾ ॥: Naapaak paak kari hudoori hudeesaa saabat soorat dastaar siraa: Purify what is impure, and let the Lord's Presence be your religious tradition. Let your Intact Consciousness be the turban on your head (sggs 1084).</span></li> </ul><p>When we trust only our intellect -- in others words, demonstrate an unbending need for logical and empircal proofs, we are doing nothing more or less than confusing the actuality of the material world with truth. Buddhi which is discriminating intellect is neither good nor bad. However, intellect can be the greatest spinner of illusions. The great psychologists have demonstrated how that happens. Guru Ram Das spoke of "my beloved mind" which like a camel roams if it is not brought under control. </p><p></p><p><span style="color: Black"> ਅੰਤਰਿ ਨਿਧਾਨੁ ਮਨ ਕਰਹਲੇ ਭ੍ਰਮਿ ਭਵਹਿ ਬਾਹਰਿ ਭਾਲਿ ॥</span></p><p><span style="color: Black"></span> <span style="color: Black"> anthar nidhhaan man karehalae bhram bhavehi baahar bhaal ||</span></p><p><span style="color: Black"></span> <span style="color: Black"> The treasure is deep within, O camel-like mind, but you wander around outside in doubt, searching for it. (Ang 235)</span></p><p><span style="color: Black"></span></p><p><span style="color: Black"><a href="http://www.searchgurbani.com/main.php?word=camel&book=sri_guru_granth_sahib&action=pagebypage&page=235" target="_blank">Sri Guru Granth Sahib Ji:- Ang 235 -:SearchGurbani.com ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ</a></span></p><p><span style="color: Black"></span></p></blockquote><p></p>
[QUOTE="spnadmin, post: 123223, member: 35"] Ambers ji Thanks for sharing your personal reflections. I find they tie things together very well for me. May I elaborate on an idea you have introduced? Buddhi is not always a negative. Buddhi can refer to a discriminating intellect, a property of mind that motivates us to begin asking quesitons about the nature of the Divine in the first place. Buddhi is the source of our curiosity. Aham buddhi -- intellect infested with ego leads us astray. Some thoughts from Reflections on Gurbani by T. Singh ([url=http://www.gurbani.org]Sikhism - Reflections On Gurbani[/url]) [COLOR=DarkGreen]Thus, although the man was born with Intact Consciousness ("[I]Saabat Soorat[/I]"), however, with the expression of [I]Vaasnaas[/I] or ego-sense, he ended up being a limited body-mind-intellect, from which arose the perceiver of objects, the feeler of emotions, and the thinker of thoughts. To put it otherwise, when we were born, our consciousness was adorned with the Intuitive "Ease" ([I]Sahaj[/I]). But, because of the forgetfulness of our True Unconditioned Nature, we have become "dis-eased" (diseased)! The Gurbani puts it as follows: [/COLOR] [LIST] [*][COLOR=DarkGreen]ਨਾਪਾਕ ਪਾਕੁ ਕਰਿ ਹਦੂਰਿ ਹਦੀਸਾ ਸਾਬਤ ਸੂਰਤਿ ਦਸਤਾਰ ਸਿਰਾ ॥: Naapaak paak kari hudoori hudeesaa saabat soorat dastaar siraa: Purify what is impure, and let the Lord's Presence be your religious tradition. Let your Intact Consciousness be the turban on your head (sggs 1084).[/COLOR] [/LIST] When we trust only our intellect -- in others words, demonstrate an unbending need for logical and empircal proofs, we are doing nothing more or less than confusing the actuality of the material world with truth. Buddhi which is discriminating intellect is neither good nor bad. However, intellect can be the greatest spinner of illusions. The great psychologists have demonstrated how that happens. Guru Ram Das spoke of "my beloved mind" which like a camel roams if it is not brought under control. [COLOR=Black] ਅੰਤਰਿ ਨਿਧਾਨੁ ਮਨ ਕਰਹਲੇ ਭ੍ਰਮਿ ਭਵਹਿ ਬਾਹਰਿ ਭਾਲਿ ॥ [/COLOR] [COLOR=Black] anthar nidhhaan man karehalae bhram bhavehi baahar bhaal || [/COLOR] [COLOR=Black] The treasure is deep within, O camel-like mind, but you wander around outside in doubt, searching for it. (Ang 235) [url=http://www.searchgurbani.com/main.php?word=camel&book=sri_guru_granth_sahib&action=pagebypage&page=235]Sri Guru Granth Sahib Ji:- Ang 235 -:SearchGurbani.com ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ[/url] [/COLOR] [/QUOTE]
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