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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="spnadmin" data-source="post: 124355" data-attributes="member: 35"><p>curious seeker ji</p><p></p><p>I am truly unable to understand your question? At what level are you asking?</p><p></p><p>Sehajdhari and Sahajdhari are the same word. The "e" and "a" in that noun position are pronounded the same way -- in English like the "u" in "thud." The schwa sound in English. Transliterations can be very variable and therefore throw a person off. The word "sehaj" in Gurmukhi looks like this<span style="font-size: 18px"><span style="color: Red"> ਸਹਜਿ</span></span>, which is .... <span style="color: Red">s </span>- <span style="color: Red">h </span>- <span style="color: Red">j </span>(soft j)<span style="color: Red"> - eh</span> </p><p></p><p>You notice that the "e" or "a" following the initial "s" is not even written. It is voiced but not written. Whenever that is the fate of a vowel in Punjabi, then the vowel sounds like "uh." The transliteration has to include a vowel, in the case of sehaj (an "e" or an "a") because without it the word would be mispronounced as if starting with an "sh."</p><p>-------------------------------------------</p><p></p><p>Now I think you are asking more than that. One translation for "sehaj" is intuitive ease -- or the state of equipoise experienced by one who achieves realization. But it also means "natural state" "inborn nature" "effortless state" or the "highest spiritual state." When Guru Nanak used the word he was referring to those who were moving on a path toward the highest spiritual state. On the way to sehaj, seeking the jyote or inner light of Waheguru. And yes, the modern meaning is different, but also it is not so different.</p><p></p><p>-----------------------------------------------------</p><p></p><p> In the modern sense the sehajdhari are making their way toward realization of their inner nature through their devotion as Sikhs. They have not taken a final step, which to be baptized and adopt the Sikh roop. Though this may sound as if somehow a shift has occurred and greater emphasis or value is placed on one's physical appearance, that is not the case. </p><p></p><p>In 1699 Guru Gobind Singh formed the Khalsa on Vaisakhi, soon to be celebrated on April 14. Before him inner and outer spirituality had always been two pillars of Sikhi. On Vaisakhi Guru Gobind Singh formalized this fusion of inner and outer spirituality when he created the Khalsa. Guru Gobind Singh declared Sri Guru Granth Sahib as the final and eternal Guru. But he also said to his khalsa </p><p></p><p>The Khalsa is my own special form</p><p>Within the Khalsa I’ll ever abide,</p><p>The Khalsa is the life of my life;</p><p>The Khalsa is the breath of my breath.</p><p>The Khalsa is my worshipful lord.</p><p>The Khalsa is my saintly knight.</p><p></p><p>Sikh bana, including kesh, of a baptized Sikh symbolizes that "special form." It is the representation of outer spirituality. Sure many keshdhari and amritdhari do not live up to the verses above. And many who are sehajdhari are extremely spiritual. But in the ideal sense, to be that "saintly knight," one gives up that part of one's individuality or ego that stands in the way of accepting the bana of a baptized Sikh. This is my understanding. And the best answer that I can give you. Others will have to improve on my deficiencies.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 124355, member: 35"] curious seeker ji I am truly unable to understand your question? At what level are you asking? Sehajdhari and Sahajdhari are the same word. The "e" and "a" in that noun position are pronounded the same way -- in English like the "u" in "thud." The schwa sound in English. Transliterations can be very variable and therefore throw a person off. The word "sehaj" in Gurmukhi looks like this[SIZE=5][COLOR=Red] ਸਹਜਿ[/COLOR][/SIZE], which is .... [COLOR=Red]s [/COLOR]- [COLOR=Red]h [/COLOR]- [COLOR=Red]j [/COLOR](soft j)[COLOR=Red] - eh[/COLOR] You notice that the "e" or "a" following the initial "s" is not even written. It is voiced but not written. Whenever that is the fate of a vowel in Punjabi, then the vowel sounds like "uh." The transliteration has to include a vowel, in the case of sehaj (an "e" or an "a") because without it the word would be mispronounced as if starting with an "sh." ------------------------------------------- Now I think you are asking more than that. One translation for "sehaj" is intuitive ease -- or the state of equipoise experienced by one who achieves realization. But it also means "natural state" "inborn nature" "effortless state" or the "highest spiritual state." When Guru Nanak used the word he was referring to those who were moving on a path toward the highest spiritual state. On the way to sehaj, seeking the jyote or inner light of Waheguru. And yes, the modern meaning is different, but also it is not so different. ----------------------------------------------------- In the modern sense the sehajdhari are making their way toward realization of their inner nature through their devotion as Sikhs. They have not taken a final step, which to be baptized and adopt the Sikh roop. Though this may sound as if somehow a shift has occurred and greater emphasis or value is placed on one's physical appearance, that is not the case. In 1699 Guru Gobind Singh formed the Khalsa on Vaisakhi, soon to be celebrated on April 14. Before him inner and outer spirituality had always been two pillars of Sikhi. On Vaisakhi Guru Gobind Singh formalized this fusion of inner and outer spirituality when he created the Khalsa. Guru Gobind Singh declared Sri Guru Granth Sahib as the final and eternal Guru. But he also said to his khalsa The Khalsa is my own special form Within the Khalsa I’ll ever abide, The Khalsa is the life of my life; The Khalsa is the breath of my breath. The Khalsa is my worshipful lord. The Khalsa is my saintly knight. Sikh bana, including kesh, of a baptized Sikh symbolizes that "special form." It is the representation of outer spirituality. Sure many keshdhari and amritdhari do not live up to the verses above. And many who are sehajdhari are extremely spiritual. But in the ideal sense, to be that "saintly knight," one gives up that part of one's individuality or ego that stands in the way of accepting the bana of a baptized Sikh. This is my understanding. And the best answer that I can give you. Others will have to improve on my deficiencies. [/QUOTE]
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