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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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Guru Granth Sahib
Jup Banee
Japji Sahib - Pauri 4
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<blockquote data-quote="spnadmin" data-source="post: 187756" data-attributes="member: 35"><p><strong>Re: Japji Sahib - Pauri 4 - Guru Granth Sahib</strong></p><p></p><p>In my opinion,</p><p></p><p>The Lord's Prayer of the Christians in every line contradicts the message of Guru Nanak. </p><p></p><p><span style="color: Blue">Our Father who art in Heaven </span></p><p>In Sikhi Akaal is not a father and there is no heaven because Akaal has no need of a special abode.</p><p></p><p><span style="color: Blue">Hallowed be thy name</span></p><p>Hallowed means to have recognized something or someone holy. It is not the place of any of us to decide the holiness of Akaal. And "naam" is not "name" but identity. in Sat Naam, truth is the identity of Ik Oankaar. How then do we recognize and agree to its holiness when it is greater than we are.</p><p></p><p><span style="color: Blue">Thy Kingdom come, thy will be done</span></p><p>All of creation is the realm of Akaal, who is called "raj" or "king" only in metaphor. To personify Akaal and assume Akaal has a kingdom forgets that Akaal is murat, ajooni, saibhang.</p><p></p><p>Akaal has no will in the human sense of "will" or "intentionality." Hukam which is often translated as will means "divine ordinance." In that sense the so-called will of Akaal has already been "done, is being "done" and will always be "done." We have only to open our eyes to that.</p><p><span style="color: Blue"></span></p><p><span style="color: Blue">On earth as it is in heaven</span></p><p>There is no "heaven" in Sikhi other than the "heaven" that is on earth when we find our way to live in the hukam of Waheguru and in peace and harmony with it.</p><p></p><p><span style="color: Blue">Give us this day our daily bread</span></p><p>Our "daily bread" food or otherwise has already been given, along with infinite other sources of goodness. There is no need to ask, to say "Give us." Akaal is the great giver who keeps on giving. It is we who tire of his gifts (according to Guru Nanak in Japuji Sahib). </p><p><span style="color: Blue"></span></p><p><span style="color: Blue">Forgive us our trespasses</span></p><p>One can only ask a God of human character for forgiveness. Akaal has no need to forgive, nor any need to police human vice and virtue. Akaal has given us this life and the opportunity for each and every one to find his jyote within our own hearts, in spite of our failings. Forgiveness comes when we are able to overcome our entanglement with our false-selves, our attachment to negative emotions. Then we no longer have the need for forgiveness.</p><p></p><p><span style="color: Blue">As we forgive those who trespass against us</span></p><p>This line in particular is troubling. It follows the one before, in asking "God" to forgive us the way we "forgive" others ("as we forgive those who trespass against us.") The verse is essentially asking God to think of our moral failings the way humans do when they think of the misdeeds of other humans. Why would we beseech the eternal and divine to be think like the flawed beings that we are. </p><p></p><p>Note: That particular line of the Lord's Prayer can be interpreted in ways other than the way I have chosen. Even seen differently, we can talk about why alternative understandings also are not consistent with Sikhi.</p><p></p><p><span style="color: Blue">And lead us not into temptation</span></p><p>It is a mischievous and sinister view of God that "God" almighty would lead his own creation into temptation. In Sikhi the divine shows us the way out of trouble, not the way into it.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 187756, member: 35"] [b]Re: Japji Sahib - Pauri 4 - Guru Granth Sahib[/b] In my opinion, The Lord's Prayer of the Christians in every line contradicts the message of Guru Nanak. [COLOR="Blue"]Our Father who art in Heaven [/COLOR] In Sikhi Akaal is not a father and there is no heaven because Akaal has no need of a special abode. [COLOR="Blue"]Hallowed be thy name[/COLOR] Hallowed means to have recognized something or someone holy. It is not the place of any of us to decide the holiness of Akaal. And "naam" is not "name" but identity. in Sat Naam, truth is the identity of Ik Oankaar. How then do we recognize and agree to its holiness when it is greater than we are. [COLOR="Blue"]Thy Kingdom come, thy will be done[/COLOR] All of creation is the realm of Akaal, who is called "raj" or "king" only in metaphor. To personify Akaal and assume Akaal has a kingdom forgets that Akaal is murat, ajooni, saibhang. Akaal has no will in the human sense of "will" or "intentionality." Hukam which is often translated as will means "divine ordinance." In that sense the so-called will of Akaal has already been "done, is being "done" and will always be "done." We have only to open our eyes to that. [COLOR="Blue"] On earth as it is in heaven[/COLOR] There is no "heaven" in Sikhi other than the "heaven" that is on earth when we find our way to live in the hukam of Waheguru and in peace and harmony with it. [COLOR="Blue"]Give us this day our daily bread[/COLOR] Our "daily bread" food or otherwise has already been given, along with infinite other sources of goodness. There is no need to ask, to say "Give us." Akaal is the great giver who keeps on giving. It is we who tire of his gifts (according to Guru Nanak in Japuji Sahib). [COLOR="Blue"] Forgive us our trespasses[/COLOR] One can only ask a God of human character for forgiveness. Akaal has no need to forgive, nor any need to police human vice and virtue. Akaal has given us this life and the opportunity for each and every one to find his jyote within our own hearts, in spite of our failings. Forgiveness comes when we are able to overcome our entanglement with our false-selves, our attachment to negative emotions. Then we no longer have the need for forgiveness. [COLOR="Blue"]As we forgive those who trespass against us[/COLOR] This line in particular is troubling. It follows the one before, in asking "God" to forgive us the way we "forgive" others ("as we forgive those who trespass against us.") The verse is essentially asking God to think of our moral failings the way humans do when they think of the misdeeds of other humans. Why would we beseech the eternal and divine to be think like the flawed beings that we are. Note: That particular line of the Lord's Prayer can be interpreted in ways other than the way I have chosen. Even seen differently, we can talk about why alternative understandings also are not consistent with Sikhi. [COLOR="Blue"]And lead us not into temptation[/COLOR] It is a mischievous and sinister view of God that "God" almighty would lead his own creation into temptation. In Sikhi the divine shows us the way out of trouble, not the way into it. [/QUOTE]
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Guru Granth Sahib
Jup Banee
Japji Sahib - Pauri 4
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