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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="Original" data-source="post: 200929" data-attributes="member: 14400"><p>Singh Man Ji</p><p></p><p>I'll respond in the same numerical order with which you've raised your questions:</p><ol> <li data-xf-list-type="ol">Legal definition of contemplation is foresight or forethought, that is to say, to have entertained mentally the possibility of an event occurring further in time. But from a spiritual perspective its long-winded and has two prerequisites. First, is concentration. This is to still the mind by fixing gaze on an external object. For example, striped shirt; study the vertical stripes with eyes open and then close eyes and visualise those stripes and when image starts to fade reopen eyes and repeat. This is the first stage of mind stillness through spot concentration. It paves the way for meditation.</li> <li data-xf-list-type="ol">Meditation is the second step. There are a number of different techniques for meditation, but in relation to contemplation, this is a forerunner. For example, meditation by thought is carried out with eyes closed. The mind having been successfully disciplined through concentration can now hold on to a single thought and retrack it way back in time. From nam simran perspective the idea is to go back to the mool mantar and connect with the sound current within.</li> <li data-xf-list-type="ol">And, finally contemplation. This is a state of perfect harmony when an exalted soul having mastered the previous two can now dwell upon the divine reality with eyes open. Much like the icon of Buddha smiling but with eyes open. A good example is afforded by Arjun, one of the brothers of the 5 pandus of Mahabharata - the archer. In a competition to win the princess's hand in marriage contestants were set the task to pierce the eye of the fish by shooting an arrow. The fish was suspended above a pot of burning oil below. The objective was to look in the pot of oil below and aim above into the eye of the fish. Arjun succeeded in piercing the eye and when questioned how he did it, he replied, "all I could see was the eye".</li> </ol><p></p><p>Good morning Sir !</p><p></p><p>Please accept my sincere apologies for failing to deliver the text in full. I've pasted on to this reply together with your recent questions answered, you'd be be able to enjoy the two in full.</p><p></p><p>Much obliged!</p><p></p><p><span style="color: #0080ff">Here goes</span>: First n foremost one need to have an idea about what one is searching for, that is to say, philosophising. Having narrowed ones search one is more focused in finding the particular from the general - tuning in to be more precise.</p><p></p><p>Perennial philosophy [Eastern] tells us to sit and meditate. What does it mean in laymans language ? It means to consciously breakaway from the hustle bustle of everyday activity and sit down to still the mind on an internal thought or an external object. Sikh Gurus dug themselves bunkers below ground to escape from the physical noise outside to listen to the music melody inside. But why ? Because Sikhism professes that to be the ultimate purpose of ones journey here on this physical plane of existence [jeevat maryia bhavjal tariya]. </p><p></p><p>But before we embark upon this music melody chase one need to fully understand the criteria within which it operates. There are conditions which must be met and satisfied. Although, basic in nature, it does however, have significant implications on spiritual progress. The soul cannot be suppressed and denied certain wants [morally justifiable] no matter what religious opinion. Pursuit of legitimate pleasures and fanciful inclinations do not act as a hinderance, but rather gravitates us closer and closer to our true home, namely, the self [Waheguru]. Theives, drunkards all makes n models of this wonderful constitution have access to Waheguru irrespective of trackback record.</p><p></p><p><span style="color: #0080ff">First Principle: </span>have you discharged your physical obligations, that is, social [dues to society including your work], personal [dues to kin n kind] and finally religious [whatever denomination]. Sikhism expects the seeker to fulfil their Grishat Jeevan obligations before homing-in on spiritual expedition. Once worldly commitments have been met the seeker then shuts his/her eyes to connect within. Then and only then you begin to get an inkling of the wonders of the Shabd-Guru. Now this here isn't guaranteed, for some seekers have set for eons and not connected and there are those who've in the middle of nowhere unwittingly got connected. How does that work ? This is where the immortality of the soul comes into the equation. Dependent upon ones karm does one earn connection, Nanak says, that too, "by the grace of God [satgur parsad]".The question is, do I believe Nanak ? And, if affirmative then rest assure because Nanak [word guru] will find you irrespective of position, posture, location in time or space. And, hence the three pillars kirit kar, vand shak and nam jap are considered 3 steps for spiritual alignment.</p><p></p><p>The operative word in Sikhism is "hukum rajayi chalna" - live within Eternal Law, be of righteous disposition always, and attend to your self within and not necessarily be the sheep following in line another sheep.....and, since this is lila [playground] according to Sikh Theology play with whatever takes your fancy. There can be no heaven without hell.</p><p></p><p>I'll now attend to your questions in order of receipt:</p><ol> <li data-xf-list-type="ol">Mool mantar is a preamble to the rest of Guru Ji's bani. You can listen to it with your eyes and not necessarily with the ears. Mool mantar defines what Nanak's God is. It's every where. Look out into creation and align your thought in appreciating Ek On Kar, the good, the beautiful and the just God - permeating every fibre of creation. As a discipline [Sikh], orally reciting mool mantar is recommended because as I said above, who knows when the lightening is going to strike - you have to be available [as in 3, pin plug].</li> <li data-xf-list-type="ol">Parrot phrasing is not how I see Sikh; I'd rather put on a good tune and boogie the night away to mellow the soul or personally speaking sing a good tune to align my true nature [romantic]. Of course, there comes a time in human evolution when you're at a threshold to be totally and utterly contemplating Waheguru Waheguru Waheguru to merge and become "bani" the sound and no longer have the physical body. That will be our physical demise - death time! But to deny and turn away from the beautiful life God has given you in all its diversity at an age when you should be living it is to misunderstand human birth. Yes, where nature has in one way or another been inequal in bestowing what all creation has otherwise, then 24/7 engegement is understandable.</li> <li data-xf-list-type="ol">You visualise on your very self and ask; " what did I do today, have I trodden on the path of a good human being, have I fulfilled all my obligations, have I not caused injuries to another's feelings, have I lived the day to the maximum of my human potential", if the answer is yes to all of the above, consider yourself to be the alive mool mantar [sargun]. Remember, you are but manifestation of the Shabd-Guru albeit in a physical frame. And, this body is a field of invisible vibrations [Waheguru], musical notes on a violin string</li> <li data-xf-list-type="ol">The mind will be so absorbed because satguru [shabd] have taken residence within thee. Even when consciously you want it focussed elsewhere it will want to come back to God consciousness territory.</li> </ol><p></p><p>Many thanks -</p></blockquote><p></p>
[QUOTE="Original, post: 200929, member: 14400"] Singh Man Ji I'll respond in the same numerical order with which you've raised your questions: [LIST=1] [*]Legal definition of contemplation is foresight or forethought, that is to say, to have entertained mentally the possibility of an event occurring further in time. But from a spiritual perspective its long-winded and has two prerequisites. First, is concentration. This is to still the mind by fixing gaze on an external object. For example, striped shirt; study the vertical stripes with eyes open and then close eyes and visualise those stripes and when image starts to fade reopen eyes and repeat. This is the first stage of mind stillness through spot concentration. It paves the way for meditation. [*]Meditation is the second step. There are a number of different techniques for meditation, but in relation to contemplation, this is a forerunner. For example, meditation by thought is carried out with eyes closed. The mind having been successfully disciplined through concentration can now hold on to a single thought and retrack it way back in time. From nam simran perspective the idea is to go back to the mool mantar and connect with the sound current within. [*]And, finally contemplation. This is a state of perfect harmony when an exalted soul having mastered the previous two can now dwell upon the divine reality with eyes open. Much like the icon of Buddha smiling but with eyes open. A good example is afforded by Arjun, one of the brothers of the 5 pandus of Mahabharata - the archer. In a competition to win the princess's hand in marriage contestants were set the task to pierce the eye of the fish by shooting an arrow. The fish was suspended above a pot of burning oil below. The objective was to look in the pot of oil below and aim above into the eye of the fish. Arjun succeeded in piercing the eye and when questioned how he did it, he replied, "all I could see was the eye". [/LIST] Good morning Sir ! Please accept my sincere apologies for failing to deliver the text in full. I've pasted on to this reply together with your recent questions answered, you'd be be able to enjoy the two in full. Much obliged! [COLOR=#0080ff]Here goes[/COLOR]: First n foremost one need to have an idea about what one is searching for, that is to say, philosophising. Having narrowed ones search one is more focused in finding the particular from the general - tuning in to be more precise. Perennial philosophy [Eastern] tells us to sit and meditate. What does it mean in laymans language ? It means to consciously breakaway from the hustle bustle of everyday activity and sit down to still the mind on an internal thought or an external object. Sikh Gurus dug themselves bunkers below ground to escape from the physical noise outside to listen to the music melody inside. But why ? Because Sikhism professes that to be the ultimate purpose of ones journey here on this physical plane of existence [jeevat maryia bhavjal tariya]. But before we embark upon this music melody chase one need to fully understand the criteria within which it operates. There are conditions which must be met and satisfied. Although, basic in nature, it does however, have significant implications on spiritual progress. The soul cannot be suppressed and denied certain wants [morally justifiable] no matter what religious opinion. Pursuit of legitimate pleasures and fanciful inclinations do not act as a hinderance, but rather gravitates us closer and closer to our true home, namely, the self [Waheguru]. Theives, drunkards all makes n models of this wonderful constitution have access to Waheguru irrespective of trackback record. [COLOR=#0080ff]First Principle: [/COLOR]have you discharged your physical obligations, that is, social [dues to society including your work], personal [dues to kin n kind] and finally religious [whatever denomination]. Sikhism expects the seeker to fulfil their Grishat Jeevan obligations before homing-in on spiritual expedition. Once worldly commitments have been met the seeker then shuts his/her eyes to connect within. Then and only then you begin to get an inkling of the wonders of the Shabd-Guru. Now this here isn't guaranteed, for some seekers have set for eons and not connected and there are those who've in the middle of nowhere unwittingly got connected. How does that work ? This is where the immortality of the soul comes into the equation. Dependent upon ones karm does one earn connection, Nanak says, that too, "by the grace of God [satgur parsad]".The question is, do I believe Nanak ? And, if affirmative then rest assure because Nanak [word guru] will find you irrespective of position, posture, location in time or space. And, hence the three pillars kirit kar, vand shak and nam jap are considered 3 steps for spiritual alignment. The operative word in Sikhism is "hukum rajayi chalna" - live within Eternal Law, be of righteous disposition always, and attend to your self within and not necessarily be the sheep following in line another sheep.....and, since this is lila [playground] according to Sikh Theology play with whatever takes your fancy. There can be no heaven without hell. I'll now attend to your questions in order of receipt: [LIST=1] [*]Mool mantar is a preamble to the rest of Guru Ji's bani. You can listen to it with your eyes and not necessarily with the ears. Mool mantar defines what Nanak's God is. It's every where. Look out into creation and align your thought in appreciating Ek On Kar, the good, the beautiful and the just God - permeating every fibre of creation. As a discipline [Sikh], orally reciting mool mantar is recommended because as I said above, who knows when the lightening is going to strike - you have to be available [as in 3, pin plug]. [*]Parrot phrasing is not how I see Sikh; I'd rather put on a good tune and boogie the night away to mellow the soul or personally speaking sing a good tune to align my true nature [romantic]. Of course, there comes a time in human evolution when you're at a threshold to be totally and utterly contemplating Waheguru Waheguru Waheguru to merge and become "bani" the sound and no longer have the physical body. That will be our physical demise - death time! But to deny and turn away from the beautiful life God has given you in all its diversity at an age when you should be living it is to misunderstand human birth. Yes, where nature has in one way or another been inequal in bestowing what all creation has otherwise, then 24/7 engegement is understandable. [*]You visualise on your very self and ask; " what did I do today, have I trodden on the path of a good human being, have I fulfilled all my obligations, have I not caused injuries to another's feelings, have I lived the day to the maximum of my human potential", if the answer is yes to all of the above, consider yourself to be the alive mool mantar [sargun]. Remember, you are but manifestation of the Shabd-Guru albeit in a physical frame. And, this body is a field of invisible vibrations [Waheguru], musical notes on a violin string [*]The mind will be so absorbed because satguru [shabd] have taken residence within thee. Even when consciously you want it focussed elsewhere it will want to come back to God consciousness territory. [/LIST] Many thanks - [/QUOTE]
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