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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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Discussions
Interfaith Dialogues
Meditation, Why I Do Not Do It. Anymore
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<blockquote data-quote="namjiwankaur" data-source="post: 171151" data-attributes="member: 13793"><p>Harry ji</p><p></p><p>I respect your dedication to seva, but there is much more to Sikhi than seva. Seva is important and you are entitled to your own beliefs. You believe you are serving for God, but in reality, God is serving God. This truth is often found through meditation.</p><p></p><p>All the gifts you have given to others were first God's gifts to you. You received talents and abilities to do what you do. So all you do for others is only God using you as a vehicle to bless someone else. </p><p></p><p>What I have issue with is how you use insulting words like "mumbling". Simran is a helpful way to achieve spiritual growth according to Sikh teachings. You view it as a waste of time, but that doesn't mean it has no worth for someone else.</p><p></p><p>The relationship with God goes beyond good deeds. In Hinduism, there are various paths of yoga that define the various methods of getting to the same place. The method that works for you is called "karma yoga" (the path of action). For most Sikhs, there is an aspect of their spirituality that would also be karma yoga (seva/path of action).</p><p></p><p>Yet there is also Bhakti (path of devotion to God), Raja (path of mindfulness and meditation) and Gnana (path of knowledge). I think Hinduism did a good job coming up with a way to describe the 4 basic paths to God. Many Sikhs, Hindus, Sufis, shamans, etc., practice one of these paths more than the others, but they also include parts of the other paths. I think that balance is an important part of the spiritual life.</p><p></p><p>You say potahto, others say potayto. I would try to be more tolerant of other ways of knowing God. Words like "mumbling" and "sickeningly humble" would offend a lot of spiritual people and it really shows your own lack of ignorance about meditation, simran and humility. They would view it as intolerance. Meditation doesn't work for you, perhaps, but it works for others. It is much much more than "mumbling".</p><p></p><p>I think its fine to express your views and opinions, but ultimately God is the One whose laws are the rules of the universe and Sikhi teaches us to remember that with every breath. If others accomplish that through simran and it empowers them in the area of seva, it is as valuable as your seva. Sikhi respects that so many different paths lead to God.</p><p></p><p></p><p>Nam Jiwan</p></blockquote><p></p>
[QUOTE="namjiwankaur, post: 171151, member: 13793"] Harry ji I respect your dedication to seva, but there is much more to Sikhi than seva. Seva is important and you are entitled to your own beliefs. You believe you are serving for God, but in reality, God is serving God. This truth is often found through meditation. All the gifts you have given to others were first God's gifts to you. You received talents and abilities to do what you do. So all you do for others is only God using you as a vehicle to bless someone else. What I have issue with is how you use insulting words like "mumbling". Simran is a helpful way to achieve spiritual growth according to Sikh teachings. You view it as a waste of time, but that doesn't mean it has no worth for someone else. The relationship with God goes beyond good deeds. In Hinduism, there are various paths of yoga that define the various methods of getting to the same place. The method that works for you is called "karma yoga" (the path of action). For most Sikhs, there is an aspect of their spirituality that would also be karma yoga (seva/path of action). Yet there is also Bhakti (path of devotion to God), Raja (path of mindfulness and meditation) and Gnana (path of knowledge). I think Hinduism did a good job coming up with a way to describe the 4 basic paths to God. Many Sikhs, Hindus, Sufis, shamans, etc., practice one of these paths more than the others, but they also include parts of the other paths. I think that balance is an important part of the spiritual life. You say potahto, others say potayto. I would try to be more tolerant of other ways of knowing God. Words like "mumbling" and "sickeningly humble" would offend a lot of spiritual people and it really shows your own lack of ignorance about meditation, simran and humility. They would view it as intolerance. Meditation doesn't work for you, perhaps, but it works for others. It is much much more than "mumbling". I think its fine to express your views and opinions, but ultimately God is the One whose laws are the rules of the universe and Sikhi teaches us to remember that with every breath. If others accomplish that through simran and it empowers them in the area of seva, it is as valuable as your seva. Sikhi respects that so many different paths lead to God. Nam Jiwan [/QUOTE]
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Meditation, Why I Do Not Do It. Anymore
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