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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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Discussions
Hard Talk
Rashtriya Swayamsevak Sangh Member Wins Hindu Temple Election
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<blockquote data-quote="AusDesi" data-source="post: 120379" data-attributes="member: 9149"><p>Having studied marketing and linguistics I can purely look at it from that prespective. Its all using subconscious signals which brings people's guards down. </p><p></p><p>I remember Rithambhara devi talking about her family once. The kind of poverty she had to go through. She used lots of emotive language and symbolism to get people's attention. Plus she has a voice which would make anyone adopt her as their mother. </p><p></p><p>It went something like this(translation):</p><p></p><p>"Believe in god and you find happiness. Believe in money and you never will. </p><p></p><p>We(I) lived in so much poverty. We had no shoes. My mother had it the worst. She would feed us and she would not eat. She would make us sleep with growling in her stomach. One night her hunger was really strong.(At this point she starts crying. So does the crowd).</p><p></p><p>She went outside and ate the dried mud.(crowd crying along with her). She cried and ate the mud but her belief in god never shook. </p><p></p><p>The next day we had a sadhu come to our house. We had no food for ourselves, what would we give the sadhu. My mother hit her head on the wall and said 'God, what do I give the sadhu when my kids go hungry'.(at this stage the crowd is going crazy). Then she tore off a cloth and put some seeds in it and she said 'The sadhu should never go hungry'. </p><p></p><p>She goes on a bit more about this then she says.</p><p></p><p>Today at this place we feed thousands of people every hour. So many of you will have the food here. It all goes back to my mother's belief in god. Sometime I say to myself 'come back mother and see. Come back and eat a stomach full of food. We feed thousands. Your small stomach will fill easily'" At this point, the crowd is just about collapsing from the crying.</p><p></p><p></p><p>Anyways, the point of all this is the emotive words and symbolism.</p><p></p><p>belief in god</p><p>consumerism</p><p>poverty </p><p>no shoes</p><p>growling stomach</p><p>mother not eating - anyone who has watched Mother India will know this</p><p>eating dried mud/clay</p><p>Sadhu</p><p>giving alms to the sadhu</p><p>sadhu not going hungry - Saeen itna deejeye, ja me kutum samay, main bhi bhooka na rahun, mera sadh na bhooka jay. </p><p></p><p>Most of these have been experienced by people in India. It has subconsciously set in their memories. You just need to get it out and see the result. </p><p></p><p>As an example. I am an only child. I have no subconscious memories of a sister so I never get worked up at "bhen****" or "behenon pe atyachaar hua". I have no face to put in the mind image when someone says "your sister". Therefore, I have no picture of someone fornicating with this supposed sister. </p><p></p><p>On the other hand, I once hear my mum crying while I was sleeping. She had lost money in an airline ticket. I was deep asleep but i jumped out of bed to console her. I knew the cry even while deep sleeping because its in the memory from childhood.</p></blockquote><p></p>
[QUOTE="AusDesi, post: 120379, member: 9149"] Having studied marketing and linguistics I can purely look at it from that prespective. Its all using subconscious signals which brings people's guards down. I remember Rithambhara devi talking about her family once. The kind of poverty she had to go through. She used lots of emotive language and symbolism to get people's attention. Plus she has a voice which would make anyone adopt her as their mother. It went something like this(translation): "Believe in god and you find happiness. Believe in money and you never will. We(I) lived in so much poverty. We had no shoes. My mother had it the worst. She would feed us and she would not eat. She would make us sleep with growling in her stomach. One night her hunger was really strong.(At this point she starts crying. So does the crowd). She went outside and ate the dried mud.(crowd crying along with her). She cried and ate the mud but her belief in god never shook. The next day we had a sadhu come to our house. We had no food for ourselves, what would we give the sadhu. My mother hit her head on the wall and said 'God, what do I give the sadhu when my kids go hungry'.(at this stage the crowd is going crazy). Then she tore off a cloth and put some seeds in it and she said 'The sadhu should never go hungry'. She goes on a bit more about this then she says. Today at this place we feed thousands of people every hour. So many of you will have the food here. It all goes back to my mother's belief in god. Sometime I say to myself 'come back mother and see. Come back and eat a stomach full of food. We feed thousands. Your small stomach will fill easily'" At this point, the crowd is just about collapsing from the crying. Anyways, the point of all this is the emotive words and symbolism. belief in god consumerism poverty no shoes growling stomach mother not eating - anyone who has watched Mother India will know this eating dried mud/clay Sadhu giving alms to the sadhu sadhu not going hungry - Saeen itna deejeye, ja me kutum samay, main bhi bhooka na rahun, mera sadh na bhooka jay. Most of these have been experienced by people in India. It has subconsciously set in their memories. You just need to get it out and see the result. As an example. I am an only child. I have no subconscious memories of a sister so I never get worked up at "bhen****" or "behenon pe atyachaar hua". I have no face to put in the mind image when someone says "your sister". Therefore, I have no picture of someone fornicating with this supposed sister. On the other hand, I once hear my mum crying while I was sleeping. She had lost money in an airline ticket. I was deep asleep but i jumped out of bed to console her. I knew the cry even while deep sleeping because its in the memory from childhood. [/QUOTE]
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Rashtriya Swayamsevak Sangh Member Wins Hindu Temple Election
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