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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="charanjit" data-source="post: 122673" data-attributes="member: 5693"><p>Dear Jaspi, </p><p> </p><p>I am glad that we agree on many points. I am all in agreement with much of what was written in the article, and agree with your points and references made from Gurbani. I also agree with the mention that you have made of the state of the Gurdwara and its administration and people failing to practice what they are preaching, or attest to be preaching. </p><p> </p><p>You quoted from Jap Ji Sahib, much of which I have tried to understand for myself. However, I often come back to "sochai soch na hovee jeh sochee lakh vaar". </p><p> </p><p>As I understand the above, it says to me that you can try to imagine as much as you wish however there will be no understanding. To me it means that the faculty of the brain and the mind is incapable of understanding and knowing the vastness of creation, God, the truth etc. </p><p> </p><p>At present the faculty that we use is the brain and the mind when we recite naam. I too have done this. And essentially as I recall in doing naam simran, one creates an environment of longing, we or I specifically create a longing in my head for the Guru (or that which is greater)<em>, </em>there is an artificial creation of pining for the Guru. </p><p> </p><p>I have now realised that after many years of reading Gurbani and naam simran that these environments that we create in our head are artificial and are constructed by our thinking faculty - the mind, the brain. We, especially I, recite naam simran and long for something to come along....it now appears to me that with these methods and the things that we do in our minds are completely at a loss and there will be no understanding of truth through the faculties of the mind...unfortunately this is the only faculty that we use?? And Guru Nanak, to me, was spot on by stating that sochai soch na hovee jeh sochee lakh vaar. On that basis, I would then ask where do we go? What to do?</p><p> </p><p>Just as with Guru Nanak, he seemed to have lived a questioning life. He did not accept anything and challenged everything. He did not accept the janaioo (the Hindu thread, and its spirituality), and neither did he accept Hindhuism and Islam. Here was a person that was brought up in those traditions, the country was full of those traditions, his parents, villagers and families all came from those traditions. Yet at a young age he questioned, he questioned everything...for he truly was a revolutionary. It was, I believe, by him negating everything else and finding out the truth for himself, not allowing his family to dictate to him, neither his tradition, and the culture and tradition of those around him for hundreds of years. He did not allow any of them to dictate to him. He negated everything else, so that he could find the truth for himself. </p><p> </p><p>Even though we would like to say that we are good Sikh, and that we wish to be good Sikh, I feel that any realisation of the truth is not going to come from following another. I feel that a Sikh is someone who primarily learns, and that means learns for himself, he himself is the Guru and the Chela, he is the Saint and he is also the Soldier...the soldier that is not afraid to look at everything and challenge and find out for himself the truth. </p><p> </p><p>For anyone to find the truth they will have to set out on their own, otherwise the truth you find will only be according to another. </p><p> </p><p>Just a quick anecdote: The devil and a friend set out on a road together. There they pass a man, who picks up something from the ground. The devil's friend turns to the devil and asks him, "what did that man just pick up?" The devil replies, "the object he just picked up was a piece of the truth". The friend is shocked and tells him that this really is a bad business for you, that a man travels on a road and he picks up a piece of truth, what will you do, you can't have people picking up pieces of the truth. The devil turns to his friend and says that you may think that this is bad for me, "however, I for one, am going to help him organise it!!"</p><p> </p><p>I understand that I too am a second hand person and have not found things of my own accord, and have not truly set on an investigation of the truth. I also understand that when one has a half-{censored}ed idea, and philosophy, and then one peddles this to another creates even greater confusion. Since my earlier posting it has been on my mind, that I may have been antagonistic to the first article, and may even have caused offence, or helped people to see from a different perspective, either way I wish to impress upon people as little as possible...and therefore unfortunately or fortunately shall not comment further on these posts or post anything further. It was out of idleness, and not having anything else to do that I made the first comment. </p><p> </p><p>Adieu....</p><p> </p><p>Charanjit</p></blockquote><p></p>
[QUOTE="charanjit, post: 122673, member: 5693"] Dear Jaspi, I am glad that we agree on many points. I am all in agreement with much of what was written in the article, and agree with your points and references made from Gurbani. I also agree with the mention that you have made of the state of the Gurdwara and its administration and people failing to practice what they are preaching, or attest to be preaching. You quoted from Jap Ji Sahib, much of which I have tried to understand for myself. However, I often come back to "sochai soch na hovee jeh sochee lakh vaar". As I understand the above, it says to me that you can try to imagine as much as you wish however there will be no understanding. To me it means that the faculty of the brain and the mind is incapable of understanding and knowing the vastness of creation, God, the truth etc. At present the faculty that we use is the brain and the mind when we recite naam. I too have done this. And essentially as I recall in doing naam simran, one creates an environment of longing, we or I specifically create a longing in my head for the Guru (or that which is greater)[I], [/I]there is an artificial creation of pining for the Guru. I have now realised that after many years of reading Gurbani and naam simran that these environments that we create in our head are artificial and are constructed by our thinking faculty - the mind, the brain. We, especially I, recite naam simran and long for something to come along....it now appears to me that with these methods and the things that we do in our minds are completely at a loss and there will be no understanding of truth through the faculties of the mind...unfortunately this is the only faculty that we use?? And Guru Nanak, to me, was spot on by stating that sochai soch na hovee jeh sochee lakh vaar. On that basis, I would then ask where do we go? What to do? Just as with Guru Nanak, he seemed to have lived a questioning life. He did not accept anything and challenged everything. He did not accept the janaioo (the Hindu thread, and its spirituality), and neither did he accept Hindhuism and Islam. Here was a person that was brought up in those traditions, the country was full of those traditions, his parents, villagers and families all came from those traditions. Yet at a young age he questioned, he questioned everything...for he truly was a revolutionary. It was, I believe, by him negating everything else and finding out the truth for himself, not allowing his family to dictate to him, neither his tradition, and the culture and tradition of those around him for hundreds of years. He did not allow any of them to dictate to him. He negated everything else, so that he could find the truth for himself. Even though we would like to say that we are good Sikh, and that we wish to be good Sikh, I feel that any realisation of the truth is not going to come from following another. I feel that a Sikh is someone who primarily learns, and that means learns for himself, he himself is the Guru and the Chela, he is the Saint and he is also the Soldier...the soldier that is not afraid to look at everything and challenge and find out for himself the truth. For anyone to find the truth they will have to set out on their own, otherwise the truth you find will only be according to another. Just a quick anecdote: The devil and a friend set out on a road together. There they pass a man, who picks up something from the ground. The devil's friend turns to the devil and asks him, "what did that man just pick up?" The devil replies, "the object he just picked up was a piece of the truth". The friend is shocked and tells him that this really is a bad business for you, that a man travels on a road and he picks up a piece of truth, what will you do, you can't have people picking up pieces of the truth. The devil turns to his friend and says that you may think that this is bad for me, "however, I for one, am going to help him organise it!!" I understand that I too am a second hand person and have not found things of my own accord, and have not truly set on an investigation of the truth. I also understand that when one has a half-{censored}ed idea, and philosophy, and then one peddles this to another creates even greater confusion. Since my earlier posting it has been on my mind, that I may have been antagonistic to the first article, and may even have caused offence, or helped people to see from a different perspective, either way I wish to impress upon people as little as possible...and therefore unfortunately or fortunately shall not comment further on these posts or post anything further. It was out of idleness, and not having anything else to do that I made the first comment. Adieu.... Charanjit [/QUOTE]
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