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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="spnadmin" data-source="post: 139764" data-attributes="member: 35"><p><strong> jgtkhalsa ji</strong></p><p></p><p>Let's take this apart and see what we are really looking and talking about in your statement. </p><p></p><p></p><p>What do we mean by mediate? </p><p></p><p>That would be an important consideration in the discussion before taking an extreme position. Meditation according to the Vedic texts is older than than Sikhi by thousands of years. It is virtually certain that educated men, our Gurus, knew of these practices, especially since so many shabads addressed yogis who meditated. </p><p></p><p>Did any of our Gurus meditate? </p><p></p><p>There is no way to pin the answer down with certainty. However, both Guru Angad and Guru Amardas turned from Vedic practices to follow in the footsteps of Guru Nanak Dev ji. Perhaps they did indeed meditate at some point in a Vedic tradition of meditation. Indeed the Gurus have described how to meditate. It is not the Vedic way.</p><p></p><p> Is it important to know if they did or they did not? Only insofar as we understand what meaning to attach to meditate.</p><p></p><p>from Guru Amardas</p><p></p><p>ਮਨਮੁਖ ਗੁਣ ਤੈ ਬਾਹਰੇ ਬਿਨੁ ਨਾਵੈ ਮਰਦੇ ਝੂਰਿ ॥੨॥</p><p>manamukh gun thai baaharae bin naavai maradhae jhoor ||2||</p><p>The self-willed manmukhs are totally without virtue. Without the Name, they die in frustration. ||2||</p><p></p><p>ਜਿਨ ਸਬਦਿ ਗੁਰੂ ਸੁਣਿ ਮੰਨਿਆ ਤਿਨ ਮਨਿ ਧਿਆਇਆ ਹਰਿ ਸੋਇ ॥</p><p>jin sabadh guroo sun manniaa thin man dhhiaaeiaa har soe ||</p><p>Those who hear and believe in the Word of the Guru's Shabad, meditate on the Lord in their minds.</p><p></p><p>ਅਨਦਿਨੁ ਭਗਤੀ ਰਤਿਆ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥</p><p>anadhin bhagathee rathiaa man than niramal hoe ||</p><p>Night and day, they are steeped in devotion; their minds and bodies become pure.</p><p></p><p></p><p>ਕੂੜਾ ਰੰਗੁ ਕਸੁੰਭ ਕਾ ਬਿਨਸਿ ਜਾਇ ਦੁਖੁ ਰੋਇ ॥</p><p>koorraa rang kasunbh kaa binas jaae dhukh roe ||</p><p>The color of the world is false and weak; when it washes away, people cry out in pain.</p><p></p><p></p><p>ਜਿਸੁ ਅੰਦਰਿ ਨਾਮ ਪ੍ਰਗਾਸੁ ਹੈ ਓਹੁ ਸਦਾ ਸਦਾ ਥਿਰੁ ਹੋਇ ॥੩॥</p><p>jis andhar naam pragaas hai ouhu sadhaa sadhaa thhir hoe ||3||</p><p>Those who have the Radiant Light of the Naam within, become steady and stable, forever and ever. ||3||</p><p></p><p></p><p>This is only one of many examples where "meditate" is construed in Sri Guru Granth Sahib. I hope you understand Sri Guru Granth Sahib Ji to be, the final, only, and everlasting Guru of the Sikhs. How is the word "meditate" used? in the sense of "dhhiaaeiaa" - complete absorption of the mind in shabad (word of the Guru). Another way to look at it: Night and day one is steeped in devotion. One's mind is dyed in the color of Satguruji's love.</p><p></p><p>So now what is the point you are trying to make? If you are a Sikh there is one Guru. If you follow in the footsteps of Guru Nanak, you also align yourself with Guru Amardas ji and accept his understanding that one aborbs one's mind in the word of the shabad, of the Guru, and becomes steeped in devotion. That is our working definition of "meditation" within the framework of Sikhi.</p><p></p><p>That is the instruction that Jasleen ji was referring to and it is repeated many times in Sri Guru Granth Sahib Ji. Is another Enlightened individual required to help us proceed in this direction? No! Guru Nanak tells us that our journey to realization is a journey we take alone. Human intermediaries are not necessary. </p><p></p><p>Can or may Sikhs participate in mediation experiences conducted by the so-called "enlightened" ones? Why not? However, let us be clear that these meanings of meditation are not what Guru Amardas ji was talking about. That "enlightened" ones are also human, and humans can mislead us if they are themselves blinded by false ego or the desire to make a buck. </p><p></p><p><span style="color: DarkRed">So it is not so much that Sikhs are unaware, but rather Sikhs believe they have a different solution. Let me therefore repeat that warning you received. For a Sikh, the accumulated wisdom of all the spiritual masters over centuries is not equivalent to the wisdom found in the pages of Sri Guru Granth Sahib Ji. If you argue otherwise you are not understanding a basic tenet of Sikhism. And if you offer your own view as a more intelligent and useful, you are violating our TOS by proselytizing for a "mat" of your own. So be warned. </span></p></blockquote><p></p>
[QUOTE="spnadmin, post: 139764, member: 35"] [B] jgtkhalsa ji[/B] Let's take this apart and see what we are really looking and talking about in your statement. What do we mean by mediate? That would be an important consideration in the discussion before taking an extreme position. Meditation according to the Vedic texts is older than than Sikhi by thousands of years. It is virtually certain that educated men, our Gurus, knew of these practices, especially since so many shabads addressed yogis who meditated. Did any of our Gurus meditate? There is no way to pin the answer down with certainty. However, both Guru Angad and Guru Amardas turned from Vedic practices to follow in the footsteps of Guru Nanak Dev ji. Perhaps they did indeed meditate at some point in a Vedic tradition of meditation. Indeed the Gurus have described how to meditate. It is not the Vedic way. Is it important to know if they did or they did not? Only insofar as we understand what meaning to attach to meditate. from Guru Amardas ਮਨਮੁਖ ਗੁਣ ਤੈ ਬਾਹਰੇ ਬਿਨੁ ਨਾਵੈ ਮਰਦੇ ਝੂਰਿ ॥੨॥ manamukh gun thai baaharae bin naavai maradhae jhoor ||2|| The self-willed manmukhs are totally without virtue. Without the Name, they die in frustration. ||2|| ਜਿਨ ਸਬਦਿ ਗੁਰੂ ਸੁਣਿ ਮੰਨਿਆ ਤਿਨ ਮਨਿ ਧਿਆਇਆ ਹਰਿ ਸੋਇ ॥ jin sabadh guroo sun manniaa thin man dhhiaaeiaa har soe || Those who hear and believe in the Word of the Guru's Shabad, meditate on the Lord in their minds. ਅਨਦਿਨੁ ਭਗਤੀ ਰਤਿਆ ਮਨੁ ਤਨੁ ਨਿਰਮਲੁ ਹੋਇ ॥ anadhin bhagathee rathiaa man than niramal hoe || Night and day, they are steeped in devotion; their minds and bodies become pure. ਕੂੜਾ ਰੰਗੁ ਕਸੁੰਭ ਕਾ ਬਿਨਸਿ ਜਾਇ ਦੁਖੁ ਰੋਇ ॥ koorraa rang kasunbh kaa binas jaae dhukh roe || The color of the world is false and weak; when it washes away, people cry out in pain. ਜਿਸੁ ਅੰਦਰਿ ਨਾਮ ਪ੍ਰਗਾਸੁ ਹੈ ਓਹੁ ਸਦਾ ਸਦਾ ਥਿਰੁ ਹੋਇ ॥੩॥ jis andhar naam pragaas hai ouhu sadhaa sadhaa thhir hoe ||3|| Those who have the Radiant Light of the Naam within, become steady and stable, forever and ever. ||3|| This is only one of many examples where "meditate" is construed in Sri Guru Granth Sahib. I hope you understand Sri Guru Granth Sahib Ji to be, the final, only, and everlasting Guru of the Sikhs. How is the word "meditate" used? in the sense of "dhhiaaeiaa" - complete absorption of the mind in shabad (word of the Guru). Another way to look at it: Night and day one is steeped in devotion. One's mind is dyed in the color of Satguruji's love. So now what is the point you are trying to make? If you are a Sikh there is one Guru. If you follow in the footsteps of Guru Nanak, you also align yourself with Guru Amardas ji and accept his understanding that one aborbs one's mind in the word of the shabad, of the Guru, and becomes steeped in devotion. That is our working definition of "meditation" within the framework of Sikhi. That is the instruction that Jasleen ji was referring to and it is repeated many times in Sri Guru Granth Sahib Ji. Is another Enlightened individual required to help us proceed in this direction? No! Guru Nanak tells us that our journey to realization is a journey we take alone. Human intermediaries are not necessary. Can or may Sikhs participate in mediation experiences conducted by the so-called "enlightened" ones? Why not? However, let us be clear that these meanings of meditation are not what Guru Amardas ji was talking about. That "enlightened" ones are also human, and humans can mislead us if they are themselves blinded by false ego or the desire to make a buck. [COLOR="DarkRed"]So it is not so much that Sikhs are unaware, but rather Sikhs believe they have a different solution. Let me therefore repeat that warning you received. For a Sikh, the accumulated wisdom of all the spiritual masters over centuries is not equivalent to the wisdom found in the pages of Sri Guru Granth Sahib Ji. If you argue otherwise you are not understanding a basic tenet of Sikhism. And if you offer your own view as a more intelligent and useful, you are violating our TOS by proselytizing for a "mat" of your own. So be warned. [/COLOR] [/QUOTE]
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