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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="arshi" data-source="post: 112521" data-attributes="member: 9479"><p style="text-align: center"><span style="font-family: 'Arial Black'">SAADH SANGAT</span></p> <p style="text-align: center"></p> <p style="text-align: center"></p> <p style="text-align: center"><em><span style="font-family: 'Arial'">(Rajinder Singh ‘Arshi’)</span></em></p><p></p><p> </p><p><span style="font-family: 'Arial'">Literally <strong><em>saadh sangat</em></strong> means a gathering (congregation) of saintly persons. The main objective of the congregation is to meditate on <strong><em>Naam</em></strong> and also seek the Truth. Regular meditation will lead to self-realisation and enlightenment. The actual process of this activity is sometimes referred to as <em>sat sangat (a gathering of persons in search of Truth).</em> </span></p><p> </p><p><strong><em><span style="font-family: 'Arial'">saa<u>dh</u>sang mil naam <u>dh</u>iaavahu pooran hovai <u>gh</u>aalaa (Sorath M: 5 – SGGS 617).</span></em></strong></p><p> </p><p><span style="font-family: 'Arial'">Meditate on the name of the Lord <em>(Naam)</em> in the company of the Holy and the Lord will reward your efforts.</span></p><p> </p><p><span style="font-family: 'Arial'">In Sikhism the concept of <em>saadh sangat</em> is crucial to the process of developing humility as achieving self-realisation is impossible without it. Humility has to be nurtured. This is done by constant adherence to <em>Shabad Gurbani</em> and the company of <em>gurmukhs </em>(persons attuned to Guru’s teachings). You cannot meet <em>gurmukhs</em> in pubs and clubs. This is why <em>saadh sangat </em>is so crucial for the road to self-realisation and moksha (spiritual liberation, freedom from the cycle of life and death – transmigration).</span></p><p> </p><p><span style="font-family: 'Arial'">It is essential that a seeker of self-realisation and enlightenment meets people who will facilitate his progress towards this goal. He will want to meet noble souls who will create self-awareness as to the real purpose of this mortal life, a yearning to immerse his soul in the ambrosial pool of <em>Shabad Gurbani</em>. You do not easily come across such people in ordinary walks of life. A special effort has to be made to develop an inner eye to recognise noble souls whose </span><span style="font-family: 'Arial'">mere sight will banish <em>‘manmukhta</em> (wayward inclinations of the mind).</span></p><p> </p><p><strong><span style="font-family: 'Arial'">The sight of those who banish my evil-mindedness are my true friends. I have searched the whole world; O servant Nanak, how rare are such persons! (M:5 - SGGS 530)</span></strong></p><p> </p><p><span style="font-family: 'Arial'">Humility is the</span><span style="font-family: 'Arial'">hallmark of the House of Nanak. The company of saintly persons (</span><em><span style="font-family: 'Arial'">saadh sangat</span></em><span style="font-family: 'Arial'">) brings the devotee in contact with people from across the spectrum, from the lowly labourer to the head of a commercial empire. </span></p><p> </p><p><span style="font-family: 'Arial'">However, it is literally possible for a Sikh congregation to just meet in the presence of Guru Granth Sahib, attend the service and then disperse without any other socio-religious interaction. This would allow some to deliberately avoid those they perceive as the lowly (materialistically) members of the <em>sangat</em>. Guru Amar Das Ji, the Third Nanak, was well aware of that and to promote integration and equality amongst his Sikhs he refused an audience (<em>‘sangat’)</em> unless the person concerned had first eaten from the common kitchen, <em>’pangat’</em> (literally meaning a row or queue of people). He put up a notice proclaiming: </span><em><span style="font-family: 'Arial Black'">‘pehaley pangat paachai sangat’</span></em><em><span style="font-family: 'Arial'"> (</span></em><span style="font-family: 'Arial'">sacramental food before congregation). </span><span style="font-family: 'Arial'">This would automatically ensure all would sit together </span><span style="font-family: 'Arial'">and eat the sacramental food <em>(Guru’s langar)</em> without distinction of a person's worldly caste or status. EvenAkbar, the Mogul emperor, when visiting Guru Amar Das, had to comply with the terms and being a staunch believer in justice and secularism, he commended the system.</span></p><p> </p><p><span style="font-family: 'Arial'">Even today the access to the congregation therefore must be through the common kitchen. The individual must, therefore, first share the same food from the same kitchen, seated at the same level as everybody else, thereby denouncing the caste system and acknowledging the equality of status, <em>before</em> proceeding to join the congregation. </span></p><p> </p><p><span style="font-family: 'Arial'">The Sikh Gurus did not impose on their Sikhs what they did not practise themselves. Their humility was exemplary, so much so that they awarded the <em>saadh sangat</em> a higher status than themselves <em>(Guru 20 visvay sangat 21 visvay).</em></span></p><p> </p><p><span style="font-family: 'Arial'">Sikh Gurus firmly rejected asceticism and penances to appease the Lord. There is no need to run to the forests to mediate or to perform any penances to attain <em>ridhis </em>and <em>siddhis</em> (occult powers). One can mediate on Lord’s name and achieve maximum benefit by just being in <em>saadh sangat</em>. Guru Arjan Dev Ji instructs the mind: <strong>“Renounce all modes of gimmicks and tricks. The true wealth can be obtained in the company of saintly people <em>(</em></strong></span><strong><em><u><span style="font-family: 'Tahoma'">Chh</span></u></em></strong><strong><em><span style="font-family: 'Tahoma'">aad siaanap saglee manaa. Saa<u>dh</u>sang paavahi sach <u>dh</u>anaa – SGGS 289).</span></em></strong><strong><span style="font-family: 'Arial'"> <em>Saadh sangat</em> is instrumental in generating spiritual glow and excitement within <em>(</em></span></strong><strong><em><span style="font-family: 'Tahoma'">upjay chaao saa<u>dh</u> kay sang – SGGS 289).</span></em></strong></p><p> </p><p><span style="font-family: 'Arial'">Guru Arjan emphasies the importance of <em>saadh sangat </em>in overcoming ego and worldly<em> attachment </em>when hesays:</span></p><p> </p><p><strong><em><span style="font-family: 'Arial'">saa<u>dh</u>sang chin<u>t</u> biraaee chhaadee; aha</span></em></strong><strong><em><span style="font-family: 'Arial Black'">n</span></em></strong><strong><em><span style="font-family: 'Arial'">bu<u>dh</u> moh man baasun <u>d</u>ey kar gad-haa gaadee (M: 5 – SGGS 671)</span></em></strong></p><p> </p><p><strong><span style="color: #333333"><span style="font-family: 'Arial'">In the company of the Holy, I have renounced all my cares and anxieties. Subsequently, I have succeeded in digging a deep pit in which I have buried my ego, worldly desires and emotional attachment, </span></span></strong></p><p> </p><p><span style="font-family: 'Arial'">Some Sikhs claim they do not go to the Gurdwara because of politics. True these do exist and there are innocent people who may have experienced the bitter end of political disputes in Gurdwaras but the vast majority use this as an excuse not visit the Gurdwara. Do you always walk out or opt out of your work and social activities because of politics? No you persevere. So why not do the same where the cause is noble. </span></p><p> </p><p> </p><p><strong><span style="font-family: 'Verdana'">For simplicity, the masculine gender is used throughout this article, but, wherever appropriate, this should be read as including the female gender.</span></strong></p><p> </p><p><strong><span style="font-family: 'Verdana'">The author most humbly regrets any inaccuracy or errors in interpreting Gurbani or quoting facts.</span></strong></p><p> </p><p><span style="font-family: 'Arial'">Copyright: Rajinder Singh ‘Arshi’ (8/08)</span></p></blockquote><p></p>
[QUOTE="arshi, post: 112521, member: 9479"] [CENTER][FONT=Arial Black]SAADH SANGAT[/FONT] [I][FONT=Arial](Rajinder Singh ‘Arshi’)[/FONT][/I][/CENTER] [FONT=Arial]Literally [B][I]saadh sangat[/I][/B] means a gathering (congregation) of saintly persons. The main objective of the congregation is to meditate on [B][I]Naam[/I][/B] and also seek the Truth. Regular meditation will lead to self-realisation and enlightenment. The actual process of this activity is sometimes referred to as [I]sat sangat (a gathering of persons in search of Truth).[/I] [/FONT] [B][I][FONT=Arial]saa[U]dh[/U]sang mil naam [U]dh[/U]iaavahu pooran hovai [U]gh[/U]aalaa (Sorath M: 5 – SGGS 617).[/FONT][/I][/B] [FONT=Arial]Meditate on the name of the Lord [I](Naam)[/I] in the company of the Holy and the Lord will reward your efforts.[/FONT] [FONT=Arial]In Sikhism the concept of [I]saadh sangat[/I] is crucial to the process of developing humility as achieving self-realisation is impossible without it. Humility has to be nurtured. This is done by constant adherence to [I]Shabad Gurbani[/I] and the company of [I]gurmukhs [/I](persons attuned to Guru’s teachings). You cannot meet [I]gurmukhs[/I] in pubs and clubs. This is why [I]saadh sangat [/I]is so crucial for the road to self-realisation and moksha (spiritual liberation, freedom from the cycle of life and death – transmigration).[/FONT] [FONT=Arial]It is essential that a seeker of self-realisation and enlightenment meets people who will facilitate his progress towards this goal. He will want to meet noble souls who will create self-awareness as to the real purpose of this mortal life, a yearning to immerse his soul in the ambrosial pool of [I]Shabad Gurbani[/I]. You do not easily come across such people in ordinary walks of life. A special effort has to be made to develop an inner eye to recognise noble souls whose [/FONT][FONT=Arial]mere sight will banish [I]‘manmukhta[/I] (wayward inclinations of the mind).[/FONT] [B][FONT=Arial]The sight of those who banish my evil-mindedness are my true friends. I have searched the whole world; O servant Nanak, how rare are such persons! (M:5 - SGGS 530)[/FONT][/B] [FONT=Arial]Humility is the[/FONT][FONT=Arial]hallmark of the House of Nanak. The company of saintly persons ([/FONT][I][FONT=Arial]saadh sangat[/FONT][/I][FONT=Arial]) brings the devotee in contact with people from across the spectrum, from the lowly labourer to the head of a commercial empire. [/FONT] [FONT=Arial]However, it is literally possible for a Sikh congregation to just meet in the presence of Guru Granth Sahib, attend the service and then disperse without any other socio-religious interaction. This would allow some to deliberately avoid those they perceive as the lowly (materialistically) members of the [I]sangat[/I]. Guru Amar Das Ji, the Third Nanak, was well aware of that and to promote integration and equality amongst his Sikhs he refused an audience ([I]‘sangat’)[/I] unless the person concerned had first eaten from the common kitchen, [I]’pangat’[/I] (literally meaning a row or queue of people). He put up a notice proclaiming: [/FONT][I][FONT=Arial Black]‘pehaley pangat paachai sangat’[/FONT][/I][I][FONT=Arial] ([/FONT][/I][FONT=Arial]sacramental food before congregation). [/FONT][FONT=Arial]This would automatically ensure all would sit together [/FONT][FONT=Arial]and eat the sacramental food [I](Guru’s langar)[/I] without distinction of a person's worldly caste or status. EvenAkbar, the Mogul emperor, when visiting Guru Amar Das, had to comply with the terms and being a staunch believer in justice and secularism, he commended the system.[/FONT] [FONT=Arial]Even today the access to the congregation therefore must be through the common kitchen. The individual must, therefore, first share the same food from the same kitchen, seated at the same level as everybody else, thereby denouncing the caste system and acknowledging the equality of status, [I]before[/I] proceeding to join the congregation. [/FONT] [FONT=Arial]The Sikh Gurus did not impose on their Sikhs what they did not practise themselves. Their humility was exemplary, so much so that they awarded the [I]saadh sangat[/I] a higher status than themselves [I](Guru 20 visvay sangat 21 visvay).[/I][/FONT] [FONT=Arial]Sikh Gurus firmly rejected asceticism and penances to appease the Lord. There is no need to run to the forests to mediate or to perform any penances to attain [I]ridhis [/I]and [I]siddhis[/I] (occult powers). One can mediate on Lord’s name and achieve maximum benefit by just being in [I]saadh sangat[/I]. Guru Arjan Dev Ji instructs the mind: [B]“Renounce all modes of gimmicks and tricks. The true wealth can be obtained in the company of saintly people [I]([/I][/B][/FONT][B][I][U][FONT=Tahoma]Chh[/FONT][/U][/I][/B][B][I][FONT=Tahoma]aad siaanap saglee manaa. Saa[U]dh[/U]sang paavahi sach [U]dh[/U]anaa – SGGS 289).[/FONT][/I][/B][B][FONT=Arial] [I]Saadh sangat[/I] is instrumental in generating spiritual glow and excitement within [I]([/I][/FONT][/B][B][I][FONT=Tahoma]upjay chaao saa[U]dh[/U] kay sang – SGGS 289).[/FONT][/I][/B] [FONT=Arial]Guru Arjan emphasies the importance of [I]saadh sangat [/I]in overcoming ego and worldly[I] attachment [/I]when hesays:[/FONT] [B][I][FONT=Arial]saa[U]dh[/U]sang chin[U]t[/U] biraaee chhaadee; aha[/FONT][/I][/B][B][I][FONT=Arial Black]n[/FONT][/I][/B][B][I][FONT=Arial]bu[U]dh[/U] moh man baasun [U]d[/U]ey kar gad-haa gaadee (M: 5 – SGGS 671)[/FONT][/I][/B] [B][COLOR=#333333][FONT=Arial]In the company of the Holy, I have renounced all my cares and anxieties. Subsequently, I have succeeded in digging a deep pit in which I have buried my ego, worldly desires and emotional attachment, [/FONT][/COLOR][/B] [FONT=Arial]Some Sikhs claim they do not go to the Gurdwara because of politics. True these do exist and there are innocent people who may have experienced the bitter end of political disputes in Gurdwaras but the vast majority use this as an excuse not visit the Gurdwara. Do you always walk out or opt out of your work and social activities because of politics? No you persevere. So why not do the same where the cause is noble. [/FONT] [B][FONT=Verdana]For simplicity, the masculine gender is used throughout this article, but, wherever appropriate, this should be read as including the female gender.[/FONT][/B] [B][FONT=Verdana]The author most humbly regrets any inaccuracy or errors in interpreting Gurbani or quoting facts.[/FONT][/B] [FONT=Arial]Copyright: Rajinder Singh ‘Arshi’ (8/08)[/FONT] [/QUOTE]
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