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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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Naam Jap Is Your True Religion
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<blockquote data-quote="Amarpal" data-source="post: 87" data-attributes="member: 10"><p>Before I come to the topic under discussion, I want to express my views on the ‘Name of Almighty’.</p><p></p><p>We human use language to communicate among our selves within the society we live. Words are arbitrary sounds, which a given community has accepted to mean something specific. A word in one language (community) may mean something different or may not mean any thing in another community. Language is utilitarian; it has words only for items that are important to our life, that to within our current knowledge. The word limits our thought to its meaning. </p><p></p><p>Almighty is not limited in any way, who can we limit this entity into some word. We being limited entity, we have no faculty to comprehend the infinite, unlimited. When we cannot comprehend what ‘Almighty’ is, can we coin a word which will convey all what God is. What is not in their experience cannot have word and consequently language cannot express God and cannot create name for the ‘Almighty’. I cannot do that and I am convinced that no body among we humans can do it.</p><p></p><p>Sri Guru Nanak Dev Jee, I am sure would have experienced the same difficulty. After having experienced ‘Almighty’ he must have found is difficulty to give verbal expression to what he experienced, there are no words for it. That is probably, why he referred too ‘Almighty’ as ‘Satnaam’. To me this means that what ever is the name that can be given to that ultimate reality i.e. ‘Sat’ is his name ‘Naam’. Guru Sahib him self has refrained from giving any name, because the infinite as God is cannot be captured in the utilitarian tools – words and language – which we humans we to carry on with our life. Another word that we Sikh use while referring to God is ‘Waheguru’, again to me it is not the name of God, it is a salutation to Guru, the ultimate Guru being the God. Kartar, also denote the spirit that is behind all that is happening, it is not the name of God, it is just on of the attribute of the ‘Almighty’.</p><p></p><p>We find many names appearing in Sri Guru Granth Sahib. This is because Bhagatas have used those names in their sayings. Guru Sahibans did not want to distort what the Bhagatas had said, their sayings have been included in Sri Guru Granth Sahib as they have said, which included names - it is intellectual honesty. As a consequence, many names viz. Har, Gobind, Ram etc appear in Sri Guru Granth Sahib. From this we should not conclude that God, the ‘Almighty’ can be contained in any name or Guru Sahib have given any name to God.. </p><p></p><p>‘Almighty’ cannot be given any name, God is ‘Anaam’ as the posting of Khalsa Jee (Youth_Voice) has mentioned. </p><p></p><p>Having said all this, I come to the topic under discussion. The fact remains that we have to revere “Almighty’ and as humans we have to depend on the faculties that nature has given us. We Sikhs use Jaap to keep remembering God – it is one of the basic tenet of Sikhism (Naam Jaapo, Kirt Karo Vand Shako). Initially, to start with, there are two elements in the process of Jaap – the first is word the second is thought. We Sikhs use the word Waheguru, Satnaam or both and keep on repeating them knowing fully well that these are the medium but not the name of the God. Our thoughts during the Jaap process remain fixed to the attributes of the ‘Almighty’ (not to any physical form). As one progresses and the Jaap process is intensified, subtle changes in your mental make-up will start taking place (the way brain uses its neurons will change and the importance of the connection between them will change and new connections will get formed). This will create a new awakening in you. It is the beginning of the ‘peace’ you will ultimately experience. As one progress further, the use of word will disappear from the Jaap and one will then enter the stage of ‘Ajaapa Jaap’. In ‘Ajaapa Jaap’ your mind remains fixed to the attributes of the ‘Almighty’. At this stage, one is in the process of overcoming the limitation of our human existence – use of language to express reverence to ‘Almighty’. The individual is now revering the ‘Almighty’ as ‘Anaam’ with no linkage to any form. The individual has moved closer to ‘Almighty’.</p><p></p><p>Naam Jaap is certainly one of the most important elements of our Sikh religion.</p><p></p><p>Please comment so that I can learn. </p><p></p><p>With Love and Respect for all,</p><p></p><p>Amarpal</p><p></p><p>P.S. Incidently I want to say that what is probably written in Gurmukhi doesnot come properly. May be, the site has to supply the Gurmukhi font also.</p></blockquote><p></p>
[QUOTE="Amarpal, post: 87, member: 10"] Before I come to the topic under discussion, I want to express my views on the ‘Name of Almighty’. We human use language to communicate among our selves within the society we live. Words are arbitrary sounds, which a given community has accepted to mean something specific. A word in one language (community) may mean something different or may not mean any thing in another community. Language is utilitarian; it has words only for items that are important to our life, that to within our current knowledge. The word limits our thought to its meaning. Almighty is not limited in any way, who can we limit this entity into some word. We being limited entity, we have no faculty to comprehend the infinite, unlimited. When we cannot comprehend what ‘Almighty’ is, can we coin a word which will convey all what God is. What is not in their experience cannot have word and consequently language cannot express God and cannot create name for the ‘Almighty’. I cannot do that and I am convinced that no body among we humans can do it. Sri Guru Nanak Dev Jee, I am sure would have experienced the same difficulty. After having experienced ‘Almighty’ he must have found is difficulty to give verbal expression to what he experienced, there are no words for it. That is probably, why he referred too ‘Almighty’ as ‘Satnaam’. To me this means that what ever is the name that can be given to that ultimate reality i.e. ‘Sat’ is his name ‘Naam’. Guru Sahib him self has refrained from giving any name, because the infinite as God is cannot be captured in the utilitarian tools – words and language – which we humans we to carry on with our life. Another word that we Sikh use while referring to God is ‘Waheguru’, again to me it is not the name of God, it is a salutation to Guru, the ultimate Guru being the God. Kartar, also denote the spirit that is behind all that is happening, it is not the name of God, it is just on of the attribute of the ‘Almighty’. We find many names appearing in Sri Guru Granth Sahib. This is because Bhagatas have used those names in their sayings. Guru Sahibans did not want to distort what the Bhagatas had said, their sayings have been included in Sri Guru Granth Sahib as they have said, which included names - it is intellectual honesty. As a consequence, many names viz. Har, Gobind, Ram etc appear in Sri Guru Granth Sahib. From this we should not conclude that God, the ‘Almighty’ can be contained in any name or Guru Sahib have given any name to God.. ‘Almighty’ cannot be given any name, God is ‘Anaam’ as the posting of Khalsa Jee (Youth_Voice) has mentioned. Having said all this, I come to the topic under discussion. The fact remains that we have to revere “Almighty’ and as humans we have to depend on the faculties that nature has given us. We Sikhs use Jaap to keep remembering God – it is one of the basic tenet of Sikhism (Naam Jaapo, Kirt Karo Vand Shako). Initially, to start with, there are two elements in the process of Jaap – the first is word the second is thought. We Sikhs use the word Waheguru, Satnaam or both and keep on repeating them knowing fully well that these are the medium but not the name of the God. Our thoughts during the Jaap process remain fixed to the attributes of the ‘Almighty’ (not to any physical form). As one progresses and the Jaap process is intensified, subtle changes in your mental make-up will start taking place (the way brain uses its neurons will change and the importance of the connection between them will change and new connections will get formed). This will create a new awakening in you. It is the beginning of the ‘peace’ you will ultimately experience. As one progress further, the use of word will disappear from the Jaap and one will then enter the stage of ‘Ajaapa Jaap’. In ‘Ajaapa Jaap’ your mind remains fixed to the attributes of the ‘Almighty’. At this stage, one is in the process of overcoming the limitation of our human existence – use of language to express reverence to ‘Almighty’. The individual is now revering the ‘Almighty’ as ‘Anaam’ with no linkage to any form. The individual has moved closer to ‘Almighty’. Naam Jaap is certainly one of the most important elements of our Sikh religion. Please comment so that I can learn. With Love and Respect for all, Amarpal P.S. Incidently I want to say that what is probably written in Gurmukhi doesnot come properly. May be, the site has to supply the Gurmukhi font also. [/QUOTE]
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