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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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SGGS - Qualities Of Seeker
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<blockquote data-quote="max314" data-source="post: 118243" data-attributes="member: 2817"><p>You are very kind, <strong>Bhagat</strong> ji :yes:</p><p></p><p>And yes, I'd be honoured to answer your questions.</p><p></p><p><strong>1. - "What does it mean to accept His hukam?"</strong></p><p>Very simply, it means to accept what is. Like the piece of food that fell on the floor. Or the hamster you had to give back to class after a Summer break you'd spent bonding with it. Or a loved one who dies. Whether the event is large or small, all things - including all of your 'decisions' - are part of His hukam. Nothing and no-one can escape it. The reason for this is that 'ek onkar' means 'all is one'. Like a glass of water, no one drop of water can be distinguished from the whole. And if you stir the top of the glass, it will affect the movement of particles at the bottom of the glass. Because it is all connected.</p><p></p><p>That - according to gurbani - is the nature of the universe. And we are those indistinguishable drops of water, moving as the mass of water moves.</p><p></p><p>Peace merely comes in accepting this fact.</p><p></p><p></p><p><strong>2. - "How does accepting the Hukam affect our mind?"</strong></p><p>Because it dissolves ego. Again, something that is mentioned in gurbani in relation to hukam.</p><p></p><p>To use Tejwant's terminology, as long as a person resists 'One-ism' and clings to 'Me-ism' (i.e. as long as you insist on hanging on to your identity as a drop of water instead of accepting the fact that you are one with the whole glass) you will be in a state of suffering. As long as you are investing in the <em>image</em> and the <em>idea</em> of your own 'self', you remain susceptible to the 'Five Thieves' of pride, greed, attachment, lust and anger. Therefore, it is only by dissolving the ego that we rid ourselves of these weights. By realising that the image of our 'self' is a false one, and that the only entity that exists is the ONE entity - 'ek onkar'. And thus accepting the way of the universe (in other words, accepting your fate or destiny) is the only true way of finding peace.</p><p></p><p>This is why prayer/meditation is so important. It reminds us of this fact and brings us back to that sate of mind. Kirtan aids in this, since music is such a great facilitator of emotion - it can make one angry or sad, but it can also make one joyous and balanced, and kirtan generally tends to focus on the latter.</p><p></p><p>This is the affect that accepting hukam has on the mind.</p><p></p><p></p><p>I hope that makes some kind of sense <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p></blockquote><p></p>
[QUOTE="max314, post: 118243, member: 2817"] You are very kind, [b]Bhagat[/b] ji :yes: And yes, I'd be honoured to answer your questions. [b]1. - "What does it mean to accept His hukam?"[/b] Very simply, it means to accept what is. Like the piece of food that fell on the floor. Or the hamster you had to give back to class after a Summer break you'd spent bonding with it. Or a loved one who dies. Whether the event is large or small, all things - including all of your 'decisions' - are part of His hukam. Nothing and no-one can escape it. The reason for this is that 'ek onkar' means 'all is one'. Like a glass of water, no one drop of water can be distinguished from the whole. And if you stir the top of the glass, it will affect the movement of particles at the bottom of the glass. Because it is all connected. That - according to gurbani - is the nature of the universe. And we are those indistinguishable drops of water, moving as the mass of water moves. Peace merely comes in accepting this fact. [b]2. - "How does accepting the Hukam affect our mind?"[/b] Because it dissolves ego. Again, something that is mentioned in gurbani in relation to hukam. To use Tejwant's terminology, as long as a person resists 'One-ism' and clings to 'Me-ism' (i.e. as long as you insist on hanging on to your identity as a drop of water instead of accepting the fact that you are one with the whole glass) you will be in a state of suffering. As long as you are investing in the [i]image[/i] and the [i]idea[/i] of your own 'self', you remain susceptible to the 'Five Thieves' of pride, greed, attachment, lust and anger. Therefore, it is only by dissolving the ego that we rid ourselves of these weights. By realising that the image of our 'self' is a false one, and that the only entity that exists is the ONE entity - 'ek onkar'. And thus accepting the way of the universe (in other words, accepting your fate or destiny) is the only true way of finding peace. This is why prayer/meditation is so important. It reminds us of this fact and brings us back to that sate of mind. Kirtan aids in this, since music is such a great facilitator of emotion - it can make one angry or sad, but it can also make one joyous and balanced, and kirtan generally tends to focus on the latter. This is the affect that accepting hukam has on the mind. I hope that makes some kind of sense :) [/QUOTE]
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