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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="findingmyway" data-source="post: 140490" data-attributes="member: 12855"><p>Looking at pauri 19 in context to understand meaning better;</p><p> Previous pauri's talked about how many different types of people contemplate the NAAM and how many types of bad people there are. Then in pauri 19 we move on from talking about people to talking about Waheguru. </p><p></p><p>In the 1st 2 lines the aim is to say that Akal Purakh is limitless. There is nothing and nowhere that is not a part of Akal Purakh and we cannot even comprehend the vastness/greatness. Even to say countless is a huge understatement. Sir bhar here is more related to the head feeling heavy or dizzy with the concept as Akal Purakh is beyond vast and beyond our imagination-the feeling of being overwhelmed. To say it is a burden by using countless doesn't make any sense at all. Especially as we go on to talk about how words are needed but inadequate later on so how can using one word-countless-be a burden? In Panjabi we say my head is bhari or heavy when we are overwhelmed also.</p><p> </p><p> Then the next 6 lines can be grouped together. Even those words aren't enough we use words to words to try and describe Akal Purakh and sing Waheguru's praises. We use words to spread knowledge about Akal Purakh and sing about Waheguru's graces. We need to use words to speak and read and write but in reality our words are insufficient as Akal Purakh is beyond words. Things will happen as per Waheguru's will. So essentially whatever words we use, our relationship with Waheguru, our spiritual connection will be as per hukam.</p><p> </p><p> Then the 2 lines that sparked this discussion off, here Prof Sahib Singh writes that in Panjabi the word naam is used more loosely so it doesn't translate strictly to name but can also be used for properties or qualities. In this light these lines are saying that all creation is a manifestation of Akal Purakh, is the form of Waheguru. Just to emphasis that everything we see is part of Akal Purakh and therefore part of Naam. There is absolutely no place that is not part of Waheguru.</p><p> </p><p>The pauri is then rounded up by saying how can I possibly describe Kudrat (God) when my existence is a part of you. To live according to Waheguru's will is the only thing good for us. You are forever constant, loving, formless. </p><p> </p><p>Basically words are a gift from Waheguru and should be used for Kudrat's praises, not to try and fathom the limits! Any words we have are insignificant so focussing on one word or even a bunch of words will not even get you close to understanding Waheguru despite the fact it has been tried countless times. If you are looking for naam as a name you will never find it. Naam is Waheguru and therefore all we see around us and hukam.</p></blockquote><p></p>
[QUOTE="findingmyway, post: 140490, member: 12855"] Looking at pauri 19 in context to understand meaning better; Previous pauri's talked about how many different types of people contemplate the NAAM and how many types of bad people there are. Then in pauri 19 we move on from talking about people to talking about Waheguru. In the 1st 2 lines the aim is to say that Akal Purakh is limitless. There is nothing and nowhere that is not a part of Akal Purakh and we cannot even comprehend the vastness/greatness. Even to say countless is a huge understatement. Sir bhar here is more related to the head feeling heavy or dizzy with the concept as Akal Purakh is beyond vast and beyond our imagination-the feeling of being overwhelmed. To say it is a burden by using countless doesn't make any sense at all. Especially as we go on to talk about how words are needed but inadequate later on so how can using one word-countless-be a burden? In Panjabi we say my head is bhari or heavy when we are overwhelmed also. Then the next 6 lines can be grouped together. Even those words aren't enough we use words to words to try and describe Akal Purakh and sing Waheguru's praises. We use words to spread knowledge about Akal Purakh and sing about Waheguru's graces. We need to use words to speak and read and write but in reality our words are insufficient as Akal Purakh is beyond words. Things will happen as per Waheguru's will. So essentially whatever words we use, our relationship with Waheguru, our spiritual connection will be as per hukam. Then the 2 lines that sparked this discussion off, here Prof Sahib Singh writes that in Panjabi the word naam is used more loosely so it doesn't translate strictly to name but can also be used for properties or qualities. In this light these lines are saying that all creation is a manifestation of Akal Purakh, is the form of Waheguru. Just to emphasis that everything we see is part of Akal Purakh and therefore part of Naam. There is absolutely no place that is not part of Waheguru. The pauri is then rounded up by saying how can I possibly describe Kudrat (God) when my existence is a part of you. To live according to Waheguru's will is the only thing good for us. You are forever constant, loving, formless. Basically words are a gift from Waheguru and should be used for Kudrat's praises, not to try and fathom the limits! Any words we have are insignificant so focussing on one word or even a bunch of words will not even get you close to understanding Waheguru despite the fact it has been tried countless times. If you are looking for naam as a name you will never find it. Naam is Waheguru and therefore all we see around us and hukam. [/QUOTE]
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