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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' - My Understanding
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<blockquote data-quote="Archived_member10" data-source="post: 139826" data-attributes="member: 14361"><p>Ambarsaria,</p><p>The question we are dealing with is:</p><p>What is meditation on the Naam.</p><p></p><p></p><p> I refer to Kundalini/Raj Yoga because it is so obvious that many Sikh practices come from it. Reciting bani, performing and listening to kirtan, doing seva, even bowing before the Sri Guru Granth Sahib Ji are all yogic practices included in Kundalini/Raj Yoga for centuries before the time of Guru Nanak. </p><p></p><p></p><p></p><p> I do not condemn these practices. I acknowledge that spiritual practices have some benefit. It is better that people do spiritual practices than doing self medication with drugs and alcohol for example. The fact still remains that although there is some benefit in performing spiritual practices, (and all spiritual practice is some form of Kundalini/Raj Yoga) none of them are meditation on the Naam. This means that no Kundalini/Raj Yoga or religious/spiritual practice is meditation on the Naam. Meditation on the Naam is deeper and it is my understanding that this is what Sri Guru Granth Sahib Ji teaches as well.</p><p></p><p></p><p></p><p> The internal process of how we each recognize what is true is meditation. It is an ability that every living being has to some degree because no species can evolve without the development of this trait. It can even be said that the divine purpose of biological evolution is for all life to continually develop the ability to discern what is true. When a species fails to recognize what is true not only does it not evolve it becomes extinct.</p><p> Ambarsaria gave the impression in a previous post that living in Amritsar and regularly attending the Harimandar/Golden Temple gives insight about what is true about meditation on the Naam. I disagree by pointing out that because of the obvious unequal treatment of women there it is clear that those that uphold that status quo do not have experience of meditation on the Naam. One who truly meditates on the Naam can not and will not abide the hypocrisy that must be present for women to be treated as inferiors at the holiest of Sikh places. </p><p></p><p></p><p></p><p> So either Ambarsaria is correct and there is no inequality of women in the Sikh religion, OR the multitudes of Sikhs that continue to ignore such inequalities demonstrate a basic dishonesty with themselves.</p><p></p><p></p><p> I make this point not to be belligerent but to point out what being honest with ourselves does and does not look like. It is always painful to admit that we do not know all the answers, and that we are part of the problem but it is always the case. We never know all the answers and we are always part of the problem just as we are always part of the Oneness.</p><p></p><p><a href="http://jgtguroo.wordpress.com/2011/01/04/how-kundalini-yoga-produces-meditation-on-the-naam/" target="_blank">How Kundalini Yoga Produces Meditation on the Naam</a></p></blockquote><p></p>
[QUOTE="Archived_member10, post: 139826, member: 14361"] Ambarsaria, The question we are dealing with is: What is meditation on the Naam. I refer to Kundalini/Raj Yoga because it is so obvious that many Sikh practices come from it. Reciting bani, performing and listening to kirtan, doing seva, even bowing before the Sri Guru Granth Sahib Ji are all yogic practices included in Kundalini/Raj Yoga for centuries before the time of Guru Nanak. I do not condemn these practices. I acknowledge that spiritual practices have some benefit. It is better that people do spiritual practices than doing self medication with drugs and alcohol for example. The fact still remains that although there is some benefit in performing spiritual practices, (and all spiritual practice is some form of Kundalini/Raj Yoga) none of them are meditation on the Naam. This means that no Kundalini/Raj Yoga or religious/spiritual practice is meditation on the Naam. Meditation on the Naam is deeper and it is my understanding that this is what Sri Guru Granth Sahib Ji teaches as well. The internal process of how we each recognize what is true is meditation. It is an ability that every living being has to some degree because no species can evolve without the development of this trait. It can even be said that the divine purpose of biological evolution is for all life to continually develop the ability to discern what is true. When a species fails to recognize what is true not only does it not evolve it becomes extinct. Ambarsaria gave the impression in a previous post that living in Amritsar and regularly attending the Harimandar/Golden Temple gives insight about what is true about meditation on the Naam. I disagree by pointing out that because of the obvious unequal treatment of women there it is clear that those that uphold that status quo do not have experience of meditation on the Naam. One who truly meditates on the Naam can not and will not abide the hypocrisy that must be present for women to be treated as inferiors at the holiest of Sikh places. So either Ambarsaria is correct and there is no inequality of women in the Sikh religion, OR the multitudes of Sikhs that continue to ignore such inequalities demonstrate a basic dishonesty with themselves. I make this point not to be belligerent but to point out what being honest with ourselves does and does not look like. It is always painful to admit that we do not know all the answers, and that we are part of the problem but it is always the case. We never know all the answers and we are always part of the problem just as we are always part of the Oneness. [URL="http://jgtguroo.wordpress.com/2011/01/04/how-kundalini-yoga-produces-meditation-on-the-naam/"]How Kundalini Yoga Produces Meditation on the Naam[/URL] [/QUOTE]
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