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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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Gurmat Vichaar
Gurmat Vichar - Discussions
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<blockquote data-quote="Cool" data-source="post: 53794" data-attributes="member: 4772"><p><span style="color: blue">Dear Hps ji,</span></p><p><span style="color: navy">A nice question needs a similar reply.I have made an effort to explain 'Naam' and its relevance in the context of Sikh religion.It will answer your queries as well that you have on some other posts.</span></p><p><span style="color: olive"><span style="color: navy">Your observation ,on the face of it, seems to be correct.The inference is ok.However,it is the Bani of Kabeer ji.He might have taken recourse to the naam of 'Rama'. In the case of sikhs the general reference is understood to be 'waheguru' and some suggest that even 'satnam' would be ok.There is no standardisation of 'naam' as such.Even 'waheguru' is not stated to be 'Naam'.It is in practice though.I am quoting below extracts of an Article and hope you will like it.God has many names and he can be remembered by any name.Read it and enjoy it. I have removed the material that contained reference to some researches.</span> [I shall send you that article, if required.You may send a private message giving me your mail id]</span></p><p><span style="color: blue">In nut-shell</span></p><p><span style="color: olive">The Word, or the Divine Name, is the indwelling revealer of God. It is the cosmic Principle, the cause of all Creation and identified with the Holy Spirit and Creative Transformative Power of God. A Divine Name is the Divine Essence in one or the other of its infinite aspects. The Divine Essence is the One Universal Substance and is identical with Absolute Reality.</span></p><p></p><p><span style="color: olive">In Sikhism, philosophically, an identity of spirit is clearly recognised, based on the concept of the Logos, between the Divine Name (NAAM), or the Word of God, the spirit of the prophets and Gurus, and the Divine presence or the Light of God.</span></p><p><span style="color: blue">Naam-The Language of Divine Power</span></p><p><span style="color: seagreen">According to Guru Nanak everything in the universe is created by the power of Divine Name (NAAM) and without the Divine Name there is no way (The Japji, Pauri 19). He explains that all the visible forms are held by the Divine Name; everything takes its rise from the Divine Name and is again absorbed in it. The Divine Name is the essence of the four Vedas and is the repository of the True Reality. The Divine Name is synonymous with the Divine Word or Sabad.</span></p><p><span style="color: seagreen">God is the Ultimate Reality which has innumerable Names assigned to Him and the Names are identical with His being. There is no difference between His Being and His Name. The Name, Form and the essential Nature of God are the same; there is no difference between them – all the three are conscious and sublime bliss by nature. Guru Nanak says –</span></p><p></p><p><span style="color: seagreen">Hearkening to the Name bestows</span></p><p><span style="color: seagreen">Truth, divine wisdom, contentment,</span></p><p><span style="color: seagreen">To bathe in the joy of the Name</span></p><p><span style="color: seagreen">Is to bathe in the holy places. The Japji, Pauri 10.</span></p><p><span style="color: blue">Name and Potency</span></p><p><span style="color: teal">Name is the potency of God, who, in the pre-creation stage, existed without a Name. It is the agency through which God Creates. It is the spirit of God and the enlightened and purifier of the soul. Name has created everything in this universe.</span></p><p><span style="color: teal">Guru Nanak emphasizes on the recitation of the Divine Name (NAAM) which stands for God and His Creative Transformative Power and is the most powerful and effective means of attaining identity with the Divine Being. For attuning with God, Simran, or remembrance, and repeating of the Divine Name, or invocation, enables the disciple to reach that stage of absorption where he finds himself in His presence; it is a simple yet very efficacious method for internal spiritual growth of the disciple and supplies inexhaustible stores of energy and vitality for concentration and paves the way for reaching the Lord – the ultimate objective of one’s life.</span></p><p><span style="color: blue">All names to stand for God</span></p><p><span style="color: teal">All these names stand for the same God. To these Names of God more Names have been added by the Sikh Gurus, such as, Piara, Pritam, Mitter, Sajjan, Satguru, Waheguru, etc..</span></p><p><span style="color: teal">God belongs to all religions. He does not belong to any particular religion. This broader outlook of Guru Nanak led him to the conception of a secular God, and the rejection of a sectarian one. In the Sukhmani (Ashtpadi, 3, Pauri 8), Guru Arjun Dev affirms –</span></p><p></p><p></p><p><span style="color: teal">Of all Religions the best Religion is:</span></p><p></p><p><span style="color: teal">To utter the Holy Name with adoration,</span></p><p><span style="color: teal">And to do good deeds.</span></p><p> </p><p><span style="color: blue">Waheguru and significance to Sikhs </span></p><p><span style="color: slategray">However, now Waheguru – Wondrous Lord – has assumed a special significance as a name of God for the Sikhs as, for </span><span style="color: slategray">instance, Allah is for the Muslims, Ram and Ishwar for the Hindus. This development took place much after the formation of the Khalsa. Wahe-guru is not so much a name of God as the expression of the entire feeling of elation which man gets from an aesthetic experience of nature and of the cosmology.</span></p><p><span style="color: slategray">Guru Nanak frequently uses the word ‘Sabad’ in place of the Divine Name. Sabad, or the Divine Word, is believed to have descended directly from the Divine Spirit, in which the Divine Knowledge is embodied and is the power and potency of God Himself. Therefore, Sabad, the Divine Word, the Divine Name and NAAM are synonymous with the True Reality. Says Guru Nanak, in Asa-di-Var:</span></p><p></p><p><span style="color: slategray">God created Himself</span></p><p><span style="color: slategray">And assumed a Name</span></p><p><span style="color: slategray">Second, besides Himself,</span></p><p><span style="color: slategray">He created Nature.</span></p><p><span style="color: slategray">Seated in Nature He watches </span></p><p><span style="color: slategray">With delight what He creates. Rag Asa (SGGS-463)</span></p><p><span style="color: slategray">If the Divine Word of the Guru remains in the heart of a disciple, it is believed, he is always free from any kind of fear, anxiety and pain; he remains indifferent to joy or grief and maintains his equanimity under the most stressful and trying conditions.</span></p><p><span style="color: blue">Word, or the Divine Name.</span></p><p><span style="color: slategray">It is the way of His expression. The phenomenal world is the attribute with which God is described. The attributes of God can be found only in an outward expression or manifestation in the external world. Besides, it is through these attributes that God manifests His creative activities in the world. Therefore everything of this world is an aspect of the Divine Name, or the Word, to which it owes its existence.</span><span style="color: slategray">There is no value that is more valuable than the Name of God. The Divine Name is a priceless wealth, it is eternal and True. It cannot be destroyed by fire, death or any other means.Help youself with any type of 'Naam' the end result should be 'deliverance'.Hope you will enjoy this and should dispell your fears.</span></p><p><span style="color: slategray">I have taken every care to check this for errors.However, english is not my first language.Hence the errors may be excused.</span></p><p><span style="color: blue">yours</span></p><p><span style="color: blue">cool</span></p><p><span style="color: darkorange">E&OE</span></p></blockquote><p></p>
[QUOTE="Cool, post: 53794, member: 4772"] [COLOR=blue]Dear Hps ji,[/COLOR] [COLOR=navy]A nice question needs a similar reply.I have made an effort to explain 'Naam' and its relevance in the context of Sikh religion.It will answer your queries as well that you have on some other posts.[/COLOR] [COLOR=olive][COLOR=navy]Your observation ,on the face of it, seems to be correct.The inference is ok.However,it is the Bani of Kabeer ji.He might have taken recourse to the naam of 'Rama'. In the case of sikhs the general reference is understood to be 'waheguru' and some suggest that even 'satnam' would be ok.There is no standardisation of 'naam' as such.Even 'waheguru' is not stated to be 'Naam'.It is in practice though.I am quoting below extracts of an Article and hope you will like it.God has many names and he can be remembered by any name.Read it and enjoy it. I have removed the material that contained reference to some researches.[/COLOR] [I shall send you that article, if required.You may send a private message giving me your mail id][/COLOR] [COLOR=blue]In nut-shell[/COLOR] [COLOR=olive]The Word, or the Divine Name, is the indwelling revealer of God. It is the cosmic Principle, the cause of all Creation and identified with the Holy Spirit and Creative Transformative Power of God. A Divine Name is the Divine Essence in one or the other of its infinite aspects. The Divine Essence is the One Universal Substance and is identical with Absolute Reality.[/COLOR] [COLOR=olive]In Sikhism, philosophically, an identity of spirit is clearly recognised, based on the concept of the Logos, between the Divine Name (NAAM), or the Word of God, the spirit of the prophets and Gurus, and the Divine presence or the Light of God.[/COLOR] [COLOR=blue]Naam-The Language of Divine Power[/COLOR] [COLOR=seagreen]According to Guru Nanak everything in the universe is created by the power of Divine Name (NAAM) and without the Divine Name there is no way (The Japji, Pauri 19). He explains that all the visible forms are held by the Divine Name; everything takes its rise from the Divine Name and is again absorbed in it. The Divine Name is the essence of the four Vedas and is the repository of the True Reality. The Divine Name is synonymous with the Divine Word or Sabad.[/COLOR] [COLOR=seagreen]God is the Ultimate Reality which has innumerable Names assigned to Him and the Names are identical with His being. There is no difference between His Being and His Name. The Name, Form and the essential Nature of God are the same; there is no difference between them – all the three are conscious and sublime bliss by nature. Guru Nanak says –[/COLOR] [COLOR=seagreen]Hearkening to the Name bestows[/COLOR] [COLOR=seagreen]Truth, divine wisdom, contentment,[/COLOR] [COLOR=seagreen]To bathe in the joy of the Name[/COLOR] [COLOR=seagreen]Is to bathe in the holy places. The Japji, Pauri 10.[/COLOR] [COLOR=blue]Name and Potency[/COLOR] [COLOR=teal]Name is the potency of God, who, in the pre-creation stage, existed without a Name. It is the agency through which God Creates. It is the spirit of God and the enlightened and purifier of the soul. Name has created everything in this universe.[/COLOR] [COLOR=teal]Guru Nanak emphasizes on the recitation of the Divine Name (NAAM) which stands for God and His Creative Transformative Power and is the most powerful and effective means of attaining identity with the Divine Being. For attuning with God, Simran, or remembrance, and repeating of the Divine Name, or invocation, enables the disciple to reach that stage of absorption where he finds himself in His presence; it is a simple yet very efficacious method for internal spiritual growth of the disciple and supplies inexhaustible stores of energy and vitality for concentration and paves the way for reaching the Lord – the ultimate objective of one’s life.[/COLOR] [COLOR=blue]All names to stand for God[/COLOR] [COLOR=teal]All these names stand for the same God. To these Names of God more Names have been added by the Sikh Gurus, such as, Piara, Pritam, Mitter, Sajjan, Satguru, Waheguru, etc..[/COLOR] [COLOR=teal]God belongs to all religions. He does not belong to any particular religion. This broader outlook of Guru Nanak led him to the conception of a secular God, and the rejection of a sectarian one. In the Sukhmani (Ashtpadi, 3, Pauri 8), Guru Arjun Dev affirms –[/COLOR] [COLOR=teal]Of all Religions the best Religion is:[/COLOR] [COLOR=teal]To utter the Holy Name with adoration,[/COLOR] [COLOR=teal]And to do good deeds.[/COLOR] [COLOR=blue]Waheguru and significance to Sikhs [/COLOR] [COLOR=slategray]However, now Waheguru – Wondrous Lord – has assumed a special significance as a name of God for the Sikhs as, for [/COLOR][COLOR=slategray]instance, Allah is for the Muslims, Ram and Ishwar for the Hindus. This development took place much after the formation of the Khalsa. Wahe-guru is not so much a name of God as the expression of the entire feeling of elation which man gets from an aesthetic experience of nature and of the cosmology.[/COLOR] [COLOR=slategray]Guru Nanak frequently uses the word ‘Sabad’ in place of the Divine Name. Sabad, or the Divine Word, is believed to have descended directly from the Divine Spirit, in which the Divine Knowledge is embodied and is the power and potency of God Himself. Therefore, Sabad, the Divine Word, the Divine Name and NAAM are synonymous with the True Reality. Says Guru Nanak, in Asa-di-Var:[/COLOR] [COLOR=slategray]God created Himself[/COLOR] [COLOR=slategray]And assumed a Name[/COLOR] [COLOR=slategray]Second, besides Himself,[/COLOR] [COLOR=slategray]He created Nature.[/COLOR] [COLOR=slategray]Seated in Nature He watches [/COLOR] [COLOR=slategray]With delight what He creates. Rag Asa (SGGS-463)[/COLOR] [COLOR=slategray]If the Divine Word of the Guru remains in the heart of a disciple, it is believed, he is always free from any kind of fear, anxiety and pain; he remains indifferent to joy or grief and maintains his equanimity under the most stressful and trying conditions.[/COLOR] [COLOR=blue]Word, or the Divine Name.[/COLOR] [COLOR=slategray]It is the way of His expression. The phenomenal world is the attribute with which God is described. The attributes of God can be found only in an outward expression or manifestation in the external world. Besides, it is through these attributes that God manifests His creative activities in the world. Therefore everything of this world is an aspect of the Divine Name, or the Word, to which it owes its existence.[/COLOR][COLOR=slategray]There is no value that is more valuable than the Name of God. The Divine Name is a priceless wealth, it is eternal and True. It cannot be destroyed by fire, death or any other means.Help youself with any type of 'Naam' the end result should be 'deliverance'.Hope you will enjoy this and should dispell your fears.[/COLOR] [COLOR=slategray]I have taken every care to check this for errors.However, english is not my first language.Hence the errors may be excused.[/COLOR] [COLOR=blue]yours[/COLOR] [COLOR=blue]cool[/COLOR] [COLOR=darkorange]E&OE[/COLOR] [/QUOTE]
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