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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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Sikh Sikhi Sikhism
Sikhism And Feelings Of Bliss
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<blockquote data-quote="passingby" data-source="post: 149322" data-attributes="member: 13860"><p>I 'feel' like answering straight and honestly to this. Here goes:</p><p></p><p>I shall start off with Gurbani line "Ko virla gurmat challai jeo". </p><p></p><p>When I was young I used to think and expect that in Sikh circles (especially in the jattha I was associating with ) people with real spiritual experiences would exist and could be met easily. Later on as I matured I realized it was not so. It is rare, very rare, in fact I dare say it is rarest of rare, to meet a person who has attained a high spiritual state in which he or she exists on a higher blissful plane on a daily basis. Most of the people, when they say 'anand aa gya' are actually confusing natural normal feelings of the mind with spiritual feelings. If you have experienced different types of physical exercise you'd know that you can get feelings of exaltation, purity, peace and even so called 'bliss' through various physical activities like jogging, weight training (after a workout that went exceptionally well), football (when you are completely drenched out with sweat and you fall down on the ground) and stretching like yogasanas etc. </p><p></p><p>At a personal level I treat Gurbani not as a text of Sikhism but as a testimony and a communication about a higher existence given by certain unique and exceptional individuals. So when I read a quote like this:</p><p></p><p> the last line holds a special appeal to me. I see a challenge in it. I can not only understand the literal and superficial meaning of the last line but I also see the idiomatic and deeper meaning. And that pulls my heart. </p><p></p><p>So I don't care if I cannot find anybody who has found bliss or attained a higher state. Why? Cos I truly believe that only rarest or rare minds, who plunge deep into it without restraint, for whom finding the ultimate truth is the only important and worthy thing in life would be able to experience something which is beyond the normal perception. </p><p></p><p>Spirituality is usually said to beyond mind and mental experiences, yet make no mistake that it cannot occur or 'descend' without a corresponding psychological mutation. And I believe (again this is a personal belief, I might be wrong) that for such a psychological mutation to occur there has to be a process in place which is much much above, higher or stronger than anything ordinary. If it were to be measured practically I would expect it to be AT LEAST this much that repetition of NAAM should be/would be going on incessantly in the deepest recess of mind 24/7. The whole mind, down to its deepest darkest and most unknowable layer would be reverberating with sound of NAAM. When such a state occurs I would expect a real divine change to occur, as promised by Gurbani. And that state is no ordinary state. Anything short of it is cheap. Do not get deceived by it.</p><p>Finally there is only one way to find out whether what Gurbani promises is do-able, experience-able and that is by trying it out on one's own. </p><p></p><p>As Vivekananda said, 'Arise, awake and stop not till the goal is reached'.</p><p></p><p>I am tempted here to talk about Sri Ramakrishna but then it would be digressing a lot.</p><p></p><p>Disclaimer: I have never experienced any high or above-ordinary feeling. My spiritual practice is much below average (honestly speaking) and therefore I do not even expect such feelings. I don't want to make the mistake of expecting more than what I deserve. As Gurbani says, 'Seva Thori Maangan Bahuta...'</p></blockquote><p></p>
[QUOTE="passingby, post: 149322, member: 13860"] I 'feel' like answering straight and honestly to this. Here goes: I shall start off with Gurbani line "Ko virla gurmat challai jeo". When I was young I used to think and expect that in Sikh circles (especially in the jattha I was associating with ) people with real spiritual experiences would exist and could be met easily. Later on as I matured I realized it was not so. It is rare, very rare, in fact I dare say it is rarest of rare, to meet a person who has attained a high spiritual state in which he or she exists on a higher blissful plane on a daily basis. Most of the people, when they say 'anand aa gya' are actually confusing natural normal feelings of the mind with spiritual feelings. If you have experienced different types of physical exercise you'd know that you can get feelings of exaltation, purity, peace and even so called 'bliss' through various physical activities like jogging, weight training (after a workout that went exceptionally well), football (when you are completely drenched out with sweat and you fall down on the ground) and stretching like yogasanas etc. At a personal level I treat Gurbani not as a text of Sikhism but as a testimony and a communication about a higher existence given by certain unique and exceptional individuals. So when I read a quote like this: the last line holds a special appeal to me. I see a challenge in it. I can not only understand the literal and superficial meaning of the last line but I also see the idiomatic and deeper meaning. And that pulls my heart. So I don't care if I cannot find anybody who has found bliss or attained a higher state. Why? Cos I truly believe that only rarest or rare minds, who plunge deep into it without restraint, for whom finding the ultimate truth is the only important and worthy thing in life would be able to experience something which is beyond the normal perception. Spirituality is usually said to beyond mind and mental experiences, yet make no mistake that it cannot occur or 'descend' without a corresponding psychological mutation. And I believe (again this is a personal belief, I might be wrong) that for such a psychological mutation to occur there has to be a process in place which is much much above, higher or stronger than anything ordinary. If it were to be measured practically I would expect it to be AT LEAST this much that repetition of NAAM should be/would be going on incessantly in the deepest recess of mind 24/7. The whole mind, down to its deepest darkest and most unknowable layer would be reverberating with sound of NAAM. When such a state occurs I would expect a real divine change to occur, as promised by Gurbani. And that state is no ordinary state. Anything short of it is cheap. Do not get deceived by it. Finally there is only one way to find out whether what Gurbani promises is do-able, experience-able and that is by trying it out on one's own. As Vivekananda said, 'Arise, awake and stop not till the goal is reached'. I am tempted here to talk about Sri Ramakrishna but then it would be digressing a lot. Disclaimer: I have never experienced any high or above-ordinary feeling. My spiritual practice is much below average (honestly speaking) and therefore I do not even expect such feelings. I don't want to make the mistake of expecting more than what I deserve. As Gurbani says, 'Seva Thori Maangan Bahuta...' [/QUOTE]
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Sikhism And Feelings Of Bliss
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