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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
Need Guidance In Understanding A Line From SGGS
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<blockquote data-quote="Cool" data-source="post: 53903" data-attributes="member: 4772"><p><strong><span style="color: #ff6600">NAAM</span></strong><span style="color: #ff6600"> <strong>and its significance in SGGS ji</strong></span></p><p> </p><p><span style="color: blue">The word ‘naam ‘ has appeared for about more than 2500 times as per the search engine of the site [<a href="http://www.srigranth.org/" target="_blank"><span style="color: #800080">http://www.srigranth.org</span></a>]. This is a site that provides detailed downloads of SGGS and various translations. One may refer to it. If one starts analyzing from this point it can be calculated that ‘naam’ appears more than 1to 1.5 times on average per page of SGGS translation. It is, but natural, for anyone to find out the importance and significance of the term ‘naam’. In fact, to me, it appears that it is one of the most commonly used words in the SGGS English Translation. One can also find out the importance by finding out the usage of this word ‘naam’ on some other translations. Similarly in ‘Sentence By Sentence English Translation of Siri Guru Granth Sahib’ [Translation by: Singh Sahib Sant Singh Khalsa, MD Hand Made Books, 899 N. Wilmot, Suite C-2 Tucson, Arizona 85711, USA :All word databse making, text arrangement and formatting etc by: Kulbir Singh Thind, MD. ] the ‘naam ‘ has appeared for over 2500 times as well. It is abundantly clear that Guru Sahibaan has attached great significance to this aspect of religion. It is one of the important element of the Sikh religion. Even the various saints whose ‘Bani’ has been registered in SGGS has also used the ‘naam’ in their ‘bani’ quite frequently. The author does not claim to be any expert or analyst of Gurbani.. There is everypossibility that there may be some mistakes in this.I am spending quite a time on this and for me reading the sentences again and again is reading Gurbani.</span></p><p><span style="color: blue">Kindly enjoy this.</span></p><p> </p><p><strong><span style="color: #ff6600">NAAM</span></strong><span style="color: #ff6600"> <strong>and definition SGGS</strong></span></p><p> </p><p><span style="color: #0000ff">On the first reading it appears that there is no one sentence definition of the word ‘naam’ and rightly so. The plain reason is that the word is embedded in the line of a couplet or ashtpadis / lines that are spread over the entire SGGS ji. Author could not find the definition in this fashion. Some intellectuals may find though. I have done an exercise and would first like to confirm from others if there is any standard definition available to us even for academic purpose. Some commentators may provide a clue as to what should the ‘naam’ be in the context of Simran. </span></p><p> </p><p><strong><span style="color: #ff6600">Analysis and Methodology employed. </span></strong></p><p> </p><p><span style="color: #0000ff">Some commentators have offered some comments as per their interpretations. If one look at the translations that are available in soft copies one can make a list of the places where the word ‘ naam’ has been employed. It is the first exercise that I am doing for the purpose of analyzing the exact reference and the context in which this term has been employed. I don’t have the luxury of time at my disposal nor am I supposed to be carrying out research on ‘naam’. Let it be the job of some seeker or a student of Sikhism. However, it is intended that we shall all find out collectively the exact meaning even by making a reference to other commentators. I do not call anyone an expert for none can be so. Once has to arrive at the conclusion for oneself within the limitation the little presentation that is provided here as per my intellect and appreciation that He has bestowed on me. One can put up the doubt and the same would be taken up immediately, if found necessary, and /or will be dealt with at the end. I do not have any special expertise and hence I may not be able to answer at all some questions that may be abstract to me. The subject matter is not as simple as it looks on the first sight. In absence of any reference material and standard definition we shall be guided by the contextual usage of the term as employed at various places. There is no standard definition in the scriptures. I could not find the same hence I would be guided by the English translation of the line in the context of which the term ‘naam’ has been employed. Most importantly I even do not know as to what is the object of ‘simran’ should be.if you know the naam’ that the ‘bani’ refers to kindly let me know, I should stop there and then as the purpose of an humble servant would be served. The following article will be of interest to all those who are interested in the above subject. There is no other reason of its inclusion here.</span></p><p> </p><p><strong><span style="color: #ff6600">The Power of the Shabad, Gurbani Kirtan & Naam Simran<a href="http://www.sikhphilosophy.net/gurmat-vichaar/15297-need-guidance-in-understanding-line-sggs-2.html#_ftn1" target="_blank"><span style="color: #800080">[1]</span></a></span></strong></p><p><span style="color: #ff6600">[ Bonus ]</span></p><p><span style="color: blue">In Siri Guru Granth Sahib, each Shabad has its own domain, power, ridhi (worldly riches), sidhi (spiritual power), and naunidhi (nine treasures). All occult powers are in the Shabad. The recitation of Shabad gives you the power to redeem the environments. Shabad is a part of the power of God, and when the Shabad merges in you, you become God.</span></p><p> </p><p><span style="color: blue">The Lotus Feet of God is the Shabad of God. The sound itself will uplift you and take away the disease and sorrow from within you. Meditate on the Lotus Feet of God in your heart. The sound of the spirit is the Shabad. Decorate yourself with it. Shabad is the fountain of spirit. It will always keep you flowing and growing.</span></p><p> </p><p><span style="color: blue">The neutral mind records the Shabad, the Truth. When your mind is freaking out, the Shabad automatically comes. The Shabad has the power to control you and your mind, otherwise there is no way you or your mind can be controlled. Shabad brings inner balance. The power of inner balance is the Shabad, and the power of the Shabad is inner balance.</span></p><p> </p><p><span style="color: blue">When controlled, our minds can create great things, because the power of the mind is also very infinite. When disciplined, it can change the vibrations and the magnetic psyche of the earth. That is why we come before Siri Guru Granth Sahib and do kirtan. Kirtan is to change the magnetic psyche of the universe with the vibrations of the Word of the Guru, the Naad, so that we can enrich the self in ecstasy.</span></p><p> </p><p><span style="color: blue">Gurbani Kirtan, when done correctly, adds more harmony to Gurbani, but when not done right can reverse the effect. Kirtan must be according to time, pure, straightforward, and the raag (musical mode) should be exact. It is a pure discipline. Everyone should participate and recite it in that discipline.</span></p><p> </p><p><span style="color: blue">Naam Simran (continuous remembrance of God’s Name) is the preparation for Gurbani. You plow the ground, make the earth ready, and then you do Simran. Simran is Gurmantra (mantra given by the Guru). Khalsa is to recite "Wahe Guru", and a Sikh is to recite "Sat Naam". Sat Naam can elevate the consciousness of any person to Infinity, and Wahe Guru can bring the experience of that Infinity. Wa means Infinite, He means Thou, and Guru means Self. When chanted, it brings you very near to God. Sat Naam is a Panch Shabad (mantra containing five sounds). Saa means Infinity, Taa means birth, Naa means death and Maa means resurrection. Sat Naam is the Shabad in which you have superiority over God. God is a slave in the hands of the devotees. Sat Naam purifies the entire time and space, when you speak it once, it does not matter when. It is a superior self-power of God. God is re-membered by His actions. Naam Simran is a must to prepare for Gurbani to have its effect. It is the complete science of the Word and sound. It changes a human’s biological and psychological metabolism of his body, mind and soul.[<strong> To be continued</strong>]</span></p><p> </p><p><a href="http://www.sikhphilosophy.net/gurmat-vichaar/15297-need-guidance-in-understanding-line-sggs-2.html#_ftnref1" target="_blank"><span style="color: #800080">[1]</span></a> <em><span style="color: blue">(</span><span style="color: blue">As explained by Siri Singh Sahib Bhai Sahib Harbhajan Singh Khalsa Yogiji)</span></em></p><p><a href="http://www.sikhnet.com/sikhnet/sikhism.nsf/d9c75ce4db27be328725639a0063aecc/16dfec31f2d678ec872565b7007b3388!OpenDocument" target="_blank"><span style="color: #800080">http://www.sikhnet.com/sikhnet/sikhism.nsf/d9c75ce4db27be328725639a0063aecc/16dfec31f2d678ec872565b7007b3388!OpenDocument</span></a></p></blockquote><p></p>
[QUOTE="Cool, post: 53903, member: 4772"] [B][COLOR=#ff6600]NAAM[/COLOR][/B][COLOR=#ff6600] [B]and its significance in SGGS ji[/B][/COLOR] [COLOR=blue]The word ‘naam ‘ has appeared for about more than 2500 times as per the search engine of the site [[URL="http://www.srigranth.org/"][COLOR=#800080]http://www.srigranth.org[/COLOR][/URL]]. This is a site that provides detailed downloads of SGGS and various translations. One may refer to it. If one starts analyzing from this point it can be calculated that ‘naam’ appears more than 1to 1.5 times on average per page of SGGS translation. It is, but natural, for anyone to find out the importance and significance of the term ‘naam’. In fact, to me, it appears that it is one of the most commonly used words in the SGGS English Translation. One can also find out the importance by finding out the usage of this word ‘naam’ on some other translations. Similarly in ‘Sentence By Sentence English Translation of Siri Guru Granth Sahib’ [Translation by: Singh Sahib Sant Singh Khalsa, MD Hand Made Books, 899 N. Wilmot, Suite C-2 Tucson, Arizona 85711, USA :All word databse making, text arrangement and formatting etc by: Kulbir Singh Thind, MD. ] the ‘naam ‘ has appeared for over 2500 times as well. It is abundantly clear that Guru Sahibaan has attached great significance to this aspect of religion. It is one of the important element of the Sikh religion. Even the various saints whose ‘Bani’ has been registered in SGGS has also used the ‘naam’ in their ‘bani’ quite frequently. The author does not claim to be any expert or analyst of Gurbani.. There is everypossibility that there may be some mistakes in this.I am spending quite a time on this and for me reading the sentences again and again is reading Gurbani.[/COLOR] [COLOR=blue]Kindly enjoy this.[/COLOR] [B][COLOR=#ff6600]NAAM[/COLOR][/B][COLOR=#ff6600] [B]and definition SGGS[/B][/COLOR] [COLOR=#0000ff]On the first reading it appears that there is no one sentence definition of the word ‘naam’ and rightly so. The plain reason is that the word is embedded in the line of a couplet or ashtpadis / lines that are spread over the entire SGGS ji. Author could not find the definition in this fashion. Some intellectuals may find though. I have done an exercise and would first like to confirm from others if there is any standard definition available to us even for academic purpose. Some commentators may provide a clue as to what should the ‘naam’ be in the context of Simran. [/COLOR] [B][COLOR=#ff6600]Analysis and Methodology employed. [/COLOR][/B] [COLOR=#0000ff]Some commentators have offered some comments as per their interpretations. If one look at the translations that are available in soft copies one can make a list of the places where the word ‘ naam’ has been employed. It is the first exercise that I am doing for the purpose of analyzing the exact reference and the context in which this term has been employed. I don’t have the luxury of time at my disposal nor am I supposed to be carrying out research on ‘naam’. Let it be the job of some seeker or a student of Sikhism. However, it is intended that we shall all find out collectively the exact meaning even by making a reference to other commentators. I do not call anyone an expert for none can be so. Once has to arrive at the conclusion for oneself within the limitation the little presentation that is provided here as per my intellect and appreciation that He has bestowed on me. One can put up the doubt and the same would be taken up immediately, if found necessary, and /or will be dealt with at the end. I do not have any special expertise and hence I may not be able to answer at all some questions that may be abstract to me. The subject matter is not as simple as it looks on the first sight. In absence of any reference material and standard definition we shall be guided by the contextual usage of the term as employed at various places. There is no standard definition in the scriptures. I could not find the same hence I would be guided by the English translation of the line in the context of which the term ‘naam’ has been employed. Most importantly I even do not know as to what is the object of ‘simran’ should be.if you know the naam’ that the ‘bani’ refers to kindly let me know, I should stop there and then as the purpose of an humble servant would be served. The following article will be of interest to all those who are interested in the above subject. There is no other reason of its inclusion here.[/COLOR] [B][COLOR=#ff6600]The Power of the Shabad, Gurbani Kirtan & Naam Simran[URL="http://www.sikhphilosophy.net/gurmat-vichaar/15297-need-guidance-in-understanding-line-sggs-2.html#_ftn1"][COLOR=#800080][1][/COLOR][/URL][/COLOR][/B] [COLOR=#ff6600][ Bonus ][/COLOR] [COLOR=blue]In Siri Guru Granth Sahib, each Shabad has its own domain, power, ridhi (worldly riches), sidhi (spiritual power), and naunidhi (nine treasures). All occult powers are in the Shabad. The recitation of Shabad gives you the power to redeem the environments. Shabad is a part of the power of God, and when the Shabad merges in you, you become God.[/COLOR] [COLOR=blue]The Lotus Feet of God is the Shabad of God. The sound itself will uplift you and take away the disease and sorrow from within you. Meditate on the Lotus Feet of God in your heart. The sound of the spirit is the Shabad. Decorate yourself with it. Shabad is the fountain of spirit. It will always keep you flowing and growing.[/COLOR] [COLOR=blue]The neutral mind records the Shabad, the Truth. When your mind is freaking out, the Shabad automatically comes. The Shabad has the power to control you and your mind, otherwise there is no way you or your mind can be controlled. Shabad brings inner balance. The power of inner balance is the Shabad, and the power of the Shabad is inner balance.[/COLOR] [COLOR=blue]When controlled, our minds can create great things, because the power of the mind is also very infinite. When disciplined, it can change the vibrations and the magnetic psyche of the earth. That is why we come before Siri Guru Granth Sahib and do kirtan. Kirtan is to change the magnetic psyche of the universe with the vibrations of the Word of the Guru, the Naad, so that we can enrich the self in ecstasy.[/COLOR] [COLOR=blue]Gurbani Kirtan, when done correctly, adds more harmony to Gurbani, but when not done right can reverse the effect. Kirtan must be according to time, pure, straightforward, and the raag (musical mode) should be exact. It is a pure discipline. Everyone should participate and recite it in that discipline.[/COLOR] [COLOR=blue]Naam Simran (continuous remembrance of God’s Name) is the preparation for Gurbani. You plow the ground, make the earth ready, and then you do Simran. Simran is Gurmantra (mantra given by the Guru). Khalsa is to recite "Wahe Guru", and a Sikh is to recite "Sat Naam". Sat Naam can elevate the consciousness of any person to Infinity, and Wahe Guru can bring the experience of that Infinity. Wa means Infinite, He means Thou, and Guru means Self. When chanted, it brings you very near to God. Sat Naam is a Panch Shabad (mantra containing five sounds). Saa means Infinity, Taa means birth, Naa means death and Maa means resurrection. Sat Naam is the Shabad in which you have superiority over God. God is a slave in the hands of the devotees. Sat Naam purifies the entire time and space, when you speak it once, it does not matter when. It is a superior self-power of God. God is re-membered by His actions. Naam Simran is a must to prepare for Gurbani to have its effect. It is the complete science of the Word and sound. It changes a human’s biological and psychological metabolism of his body, mind and soul.[[B] To be continued[/B]][/COLOR] [URL="http://www.sikhphilosophy.net/gurmat-vichaar/15297-need-guidance-in-understanding-line-sggs-2.html#_ftnref1"][COLOR=#800080][1][/COLOR][/URL] [I][COLOR=blue]([/COLOR][COLOR=blue]As explained by Siri Singh Sahib Bhai Sahib Harbhajan Singh Khalsa Yogiji)[/COLOR][/I] [URL="http://www.sikhnet.com/sikhnet/sikhism.nsf/d9c75ce4db27be328725639a0063aecc/16dfec31f2d678ec872565b7007b3388!OpenDocument"][COLOR=#800080]http://www.sikhnet.com/sikhnet/sikhism.nsf/d9c75ce4db27be328725639a0063aecc/16dfec31f2d678ec872565b7007b3388!OpenDocument[/COLOR][/URL] [/QUOTE]
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Gurmat Vichar - Discussions
Need Guidance In Understanding A Line From SGGS
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