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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="dalsingh1zero1" data-source="post: 186934" data-attributes="member: 17263"><p>It doesn't feel strange to me Ishna ji. It's hard to explain how it does make me feel but I'll try.</p><p></p><p>It feels very personal and 'close'. To me it is almost akin to a darshan of Guru ji himself, or at least his heart. I feel repeating the words gives deep insight into Guru ji and I'm inspired. The 'feelings' it facilitates are a mixture of humility coupled with unyielding strength and longing. It causes one to 'regroup' especially when we've been knocked about by life's 'hot winds'.</p><p></p><p>The very title 'benti' says it all. It is a request. A request for grace, support and strength in the face of a world that can be outright violent and hostile.</p><p>It's also the request of the active (as opposed to the passive), it forces one to confront and not hide away or dodge. Face things squarely it says, and don't forget your creator. </p><p></p><p>People often miss the subtle allusions in the prayer too, intertwined with all of the requests for the support against, and the destruction of 'enemies' are clear statements of the longing to remain at Waheguru's charan (feet). It's like a bhagat being reluctantly torn away from his Lord and given a monumental and dangerous order that he accepts graciously. Guru ji knows that ultimately it will God who decides the outcome. In essence it is the vibrations of a spiritual warrior who has stepped up to the plate, who doesn't shirk his responsibility despite the heavy odds, difficulties and outright danger he personal must face and expose his people too. </p><p></p><p>I should add, as well as the obvious religio-political enemies from amongst the Moghuls, Guru ji is also very likely to be referring to the internal enemies like the masands too. And probably all of the people who fought violently against the Guru's vision of a fair, egalitarian, meritocracy based Sikh society. And you know what, WE CAN (on reflection) easily accommodate those 5 thieves in our list of enemies too.</p><p></p><p>One thing we have to be careful of though is to avoid pacifist interpretations that pretty much excuse inaction, which I think is what a lot of people do today. People didn't have the luxury of avoiding confrontations in the past because such attacks, overt and subtle, were actually encouraged by elements of the governmental or the established social hierarchy itself. We have to understand this. Imposing an interpretation that fits our personal current situation or predilections is lame, one way or another. </p><p></p><p>The names, uniforms, looks and tactics of the 'enemies' may change over time, but they will always be there. When Sikhs have ignored this reality for whatever reason, they have always suffered as a result. It's part of God's cosmic play, the eternal and inevitable battle between good and evil. A battle we are all born into, whether we recognise it or not. Once you see that, it's only natural for us to request some divine support in this.</p></blockquote><p></p>
[QUOTE="dalsingh1zero1, post: 186934, member: 17263"] It doesn't feel strange to me Ishna ji. It's hard to explain how it does make me feel but I'll try. It feels very personal and 'close'. To me it is almost akin to a darshan of Guru ji himself, or at least his heart. I feel repeating the words gives deep insight into Guru ji and I'm inspired. The 'feelings' it facilitates are a mixture of humility coupled with unyielding strength and longing. It causes one to 'regroup' especially when we've been knocked about by life's 'hot winds'. The very title 'benti' says it all. It is a request. A request for grace, support and strength in the face of a world that can be outright violent and hostile. It's also the request of the active (as opposed to the passive), it forces one to confront and not hide away or dodge. Face things squarely it says, and don't forget your creator. People often miss the subtle allusions in the prayer too, intertwined with all of the requests for the support against, and the destruction of 'enemies' are clear statements of the longing to remain at Waheguru's charan (feet). It's like a bhagat being reluctantly torn away from his Lord and given a monumental and dangerous order that he accepts graciously. Guru ji knows that ultimately it will God who decides the outcome. In essence it is the vibrations of a spiritual warrior who has stepped up to the plate, who doesn't shirk his responsibility despite the heavy odds, difficulties and outright danger he personal must face and expose his people too. I should add, as well as the obvious religio-political enemies from amongst the Moghuls, Guru ji is also very likely to be referring to the internal enemies like the masands too. And probably all of the people who fought violently against the Guru's vision of a fair, egalitarian, meritocracy based Sikh society. And you know what, WE CAN (on reflection) easily accommodate those 5 thieves in our list of enemies too. One thing we have to be careful of though is to avoid pacifist interpretations that pretty much excuse inaction, which I think is what a lot of people do today. People didn't have the luxury of avoiding confrontations in the past because such attacks, overt and subtle, were actually encouraged by elements of the governmental or the established social hierarchy itself. We have to understand this. Imposing an interpretation that fits our personal current situation or predilections is lame, one way or another. The names, uniforms, looks and tactics of the 'enemies' may change over time, but they will always be there. When Sikhs have ignored this reality for whatever reason, they have always suffered as a result. It's part of God's cosmic play, the eternal and inevitable battle between good and evil. A battle we are all born into, whether we recognise it or not. Once you see that, it's only natural for us to request some divine support in this. [/QUOTE]
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