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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: 129712" data-attributes="member: 35"><p>curious ji</p><p></p><p>Funny when I see a new post and the name attached to it prompts me to say "Thank God!" No, I was not referring to you in my exchange with harbhansj ji above, but rather to many accumulations of experience over a period of 5 years. </p><p></p><p>if I may say some things that may be contradictory. There is a pull within Sikhism toward a pole that often seems anti-intellectual. Don't think, don't analyze, don't express doubt or ask questions, for that is the sure road to ignorance, avidya. The more you do it, the more importance "mind" will give to mind itself, and to its attachments and entanglements in Maya. All intellectuality will accomplish in life is a kind of egotistical investment in the importance, or perhaps value, of one's own evaluations and judgments of the world and material experience. . </p><p></p><p>But Guru Nanak never said mind or intellect were bad, but more something like this,</p><p></p><p>ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਪ੍ਰਾਨ ਤੂੰ ਮੈਲੁ ਪਾਖੰਡੁ ਭਰਮੁ ਗਵਾਇ ॥</p><p>man karehalaa maerae praan thoon mail paakhandd bharam gavaae ||</p><p>O camel-like mind, you are my breath of life; rid yourself of the pollution of hypocrisy and doubt. (Ang 234)</p><p></p><p> "Breath of life" -- that sounds as if mind has some positive value. I am not sure where the idea that mind is negative. Guru Nanak often said of his mind "Oh my beautiful mind!" and then he reined in and compared mind to a camel that wanders from one oasis to another seeking to slake its thirst, but never finding its satisfaction. </p><p></p><p>ਕਰਹਲੇ ਮਨ ਪਰਦੇਸੀਆ ਕਿਉ ਮਿਲੀਐ ਹਰਿ ਮਾਇ ॥</p><p>karehalae man paradhaeseeaa kio mileeai har maae ||</p><p>O my wandering mind, you are like a camel - how will you meet the Lord, your Mother? (Ang 234)</p><p></p><p>The problem of mind or intellect it turns out is arrogance. </p><p></p><p>ਮਨ ਕਰਹਲਾ ਤੂੰ ਚੰਚਲਾ ਚਤੁਰਾਈ ਛਡਿ ਵਿਕਰਾਲਿ ॥</p><p>man karehalaa thoon chanchalaa chathuraaee shhadd vikaraal ||</p><p>O camel-like mind, you are so fickle; give up your cleverness and corruption. (Ang 235)</p><p></p><p>These tuks are reminders of the limitations of the mind. Mind can take us from oasis to oasis, but it cannot find its own destination, because it can be so smart that it can even fool itself. In humility, Guru Nanak says that mind's intellect and understanding are shaped -- mind becomes conscious of itself. </p><p></p><p>ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ ॥ </p><p>thithhai gharreeai surath math man budhh ||</p><p>The intuitive consciousness, intellect and understanding of the mind are shaped there. (Shaped in humility, Ang 8)</p><p></p><p>Guru Nanak tells mind to contemplate and look carefully (Ang 234). And he says, Through singing, through listening, Mind receives the treasure of God consciousness:</p><p></p><p>ਗਾਵੀਐ ਸੁਣੀਐ ਮਨਿ ਰਖੀਐ ਭਾਉ ॥</p><p>gaaveeai suneeai man rakheeai bhaao ||</p><p>Sing, and listen and let your mind be filled with love. (Ang 8)</p><p></p><p></p><p>Singing, listening, Mind is able to recognize its own meandering, and for those blessed with the glance of God's grace. Ultimately it is the mind that is blessed by its own effort.</p><p></p><p></p><p>ਨਾ ਓਹਿ ਮਰਹਿ ਨ ਠਾਗੇ ਜਾਹਿ ॥ </p><p>naa ouhi marehi n thaagae jaahi ||</p><p>Neither death nor deception comes to those,</p><p></p><p>ਜਿਨ ਕੈ ਰਾਮੁ ਵਸੈ ਮਨ ਮਾਹਿ ॥</p><p>jin kai raam vasai man maahi ||</p><p>within whose minds the Lord abides. (Ang 8)</p><p></p><p>My understanding is that Guru Nanak sees mind or intellect as a work in progress. Because he speaks so intimately to "mind," my own suspicion is that he understands the value of being in a kind of relationship with it. </p><p></p><p>ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਸਾਜਨਾ ਹਰਿ ਖਰਚੁ ਲੀਆ ਪਤਿ ਪਾਇ ॥</p><p>man karehalaa maerae saajanaa har kharach leeaa path paae ||</p><p>O camel-like mind, my good friend, take the supplies of the Lord's Name, and obtain honor. (Ang 234)</p><p></p><p>This is a really quick summing up. There is really nothing in Sikhism quite like the exacting teaching one finds in Buddhism, particularly in Theravedic Buddhism, in which a concept like "thought" or "sensation" is meticulously and studiously explored. Forgive me if I over-simplify. Guru Nanak follows a far more intuitive path and that can also be very difficult. One has to discover direction from many places in Guru Granth, and what one finds are poetic images, that may or may not make sense. </p><p></p><p>It is a "headless" process in the sense that one must soak one's brains in Gurbani. Sikhism does not have anything like the deeply planted Buddhist tradition of teaching. And sometimes - I am not deliberately misunderstanding your point - it is helpful to read a Buddhist's explanation, from the middle way (as you put it), for why anger is always unhelpful, or why our "soul" does not belong to us as individuals, to get some insight, some vichaar of the Shabad Guru, and then of course go back to soaking.</p><p></p><p>The thing that intimidates me comes from my own limited capacity to follow rigorous vichaar. It eludes me. Someone will always try to sharpen my understanding, and I won't get it. harbhansji was noting that it is unnecessary, because consciousness comes from living the Shabad not analyzing it.</p><p></p><p>I think there is a connection in here with scientific knowing and theism. I do not see them at this time as incompatible. A scientist who has a comfortable relationship with his/her mind should be able to take the intuitive leaps toward giving up cleverness and "lovingly tune into the Lord (har liv laae, Ang 234)."</p></blockquote><p></p>
[QUOTE="spnadmin, post: 129712, member: 35"] curious ji Funny when I see a new post and the name attached to it prompts me to say "Thank God!" No, I was not referring to you in my exchange with harbhansj ji above, but rather to many accumulations of experience over a period of 5 years. if I may say some things that may be contradictory. There is a pull within Sikhism toward a pole that often seems anti-intellectual. Don't think, don't analyze, don't express doubt or ask questions, for that is the sure road to ignorance, avidya. The more you do it, the more importance "mind" will give to mind itself, and to its attachments and entanglements in Maya. All intellectuality will accomplish in life is a kind of egotistical investment in the importance, or perhaps value, of one's own evaluations and judgments of the world and material experience. . But Guru Nanak never said mind or intellect were bad, but more something like this, ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਪ੍ਰਾਨ ਤੂੰ ਮੈਲੁ ਪਾਖੰਡੁ ਭਰਮੁ ਗਵਾਇ ॥ man karehalaa maerae praan thoon mail paakhandd bharam gavaae || O camel-like mind, you are my breath of life; rid yourself of the pollution of hypocrisy and doubt. (Ang 234) "Breath of life" -- that sounds as if mind has some positive value. I am not sure where the idea that mind is negative. Guru Nanak often said of his mind "Oh my beautiful mind!" and then he reined in and compared mind to a camel that wanders from one oasis to another seeking to slake its thirst, but never finding its satisfaction. ਕਰਹਲੇ ਮਨ ਪਰਦੇਸੀਆ ਕਿਉ ਮਿਲੀਐ ਹਰਿ ਮਾਇ ॥ karehalae man paradhaeseeaa kio mileeai har maae || O my wandering mind, you are like a camel - how will you meet the Lord, your Mother? (Ang 234) The problem of mind or intellect it turns out is arrogance. ਮਨ ਕਰਹਲਾ ਤੂੰ ਚੰਚਲਾ ਚਤੁਰਾਈ ਛਡਿ ਵਿਕਰਾਲਿ ॥ man karehalaa thoon chanchalaa chathuraaee shhadd vikaraal || O camel-like mind, you are so fickle; give up your cleverness and corruption. (Ang 235) These tuks are reminders of the limitations of the mind. Mind can take us from oasis to oasis, but it cannot find its own destination, because it can be so smart that it can even fool itself. In humility, Guru Nanak says that mind's intellect and understanding are shaped -- mind becomes conscious of itself. ਤਿਥੈ ਘੜੀਐ ਸੁਰਤਿ ਮਤਿ ਮਨਿ ਬੁਧਿ ॥ thithhai gharreeai surath math man budhh || The intuitive consciousness, intellect and understanding of the mind are shaped there. (Shaped in humility, Ang 8) Guru Nanak tells mind to contemplate and look carefully (Ang 234). And he says, Through singing, through listening, Mind receives the treasure of God consciousness: ਗਾਵੀਐ ਸੁਣੀਐ ਮਨਿ ਰਖੀਐ ਭਾਉ ॥ gaaveeai suneeai man rakheeai bhaao || Sing, and listen and let your mind be filled with love. (Ang 8) Singing, listening, Mind is able to recognize its own meandering, and for those blessed with the glance of God's grace. Ultimately it is the mind that is blessed by its own effort. ਨਾ ਓਹਿ ਮਰਹਿ ਨ ਠਾਗੇ ਜਾਹਿ ॥ naa ouhi marehi n thaagae jaahi || Neither death nor deception comes to those, ਜਿਨ ਕੈ ਰਾਮੁ ਵਸੈ ਮਨ ਮਾਹਿ ॥ jin kai raam vasai man maahi || within whose minds the Lord abides. (Ang 8) My understanding is that Guru Nanak sees mind or intellect as a work in progress. Because he speaks so intimately to "mind," my own suspicion is that he understands the value of being in a kind of relationship with it. ਮਨ ਕਰਹਲਾ ਮੇਰੇ ਸਾਜਨਾ ਹਰਿ ਖਰਚੁ ਲੀਆ ਪਤਿ ਪਾਇ ॥ man karehalaa maerae saajanaa har kharach leeaa path paae || O camel-like mind, my good friend, take the supplies of the Lord's Name, and obtain honor. (Ang 234) This is a really quick summing up. There is really nothing in Sikhism quite like the exacting teaching one finds in Buddhism, particularly in Theravedic Buddhism, in which a concept like "thought" or "sensation" is meticulously and studiously explored. Forgive me if I over-simplify. Guru Nanak follows a far more intuitive path and that can also be very difficult. One has to discover direction from many places in Guru Granth, and what one finds are poetic images, that may or may not make sense. It is a "headless" process in the sense that one must soak one's brains in Gurbani. Sikhism does not have anything like the deeply planted Buddhist tradition of teaching. And sometimes - I am not deliberately misunderstanding your point - it is helpful to read a Buddhist's explanation, from the middle way (as you put it), for why anger is always unhelpful, or why our "soul" does not belong to us as individuals, to get some insight, some vichaar of the Shabad Guru, and then of course go back to soaking. The thing that intimidates me comes from my own limited capacity to follow rigorous vichaar. It eludes me. Someone will always try to sharpen my understanding, and I won't get it. harbhansji was noting that it is unnecessary, because consciousness comes from living the Shabad not analyzing it. I think there is a connection in here with scientific knowing and theism. I do not see them at this time as incompatible. A scientist who has a comfortable relationship with his/her mind should be able to take the intuitive leaps toward giving up cleverness and "lovingly tune into the Lord (har liv laae, Ang 234)." [/QUOTE]
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