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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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Gurmat Vichaar
Gurmat Vichar - Discussions
Simran And Sikhi (Karminder Singh Dhillon)
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<blockquote data-quote="spnadmin" data-source="post: 193237" data-attributes="member: 35"><p>Taranjeet singh ji</p><p></p><p>I don't see any fundamental contradiction. The rehat as you have copied it says "repeat" the name of Waheguru. It doesn't say "chant" Waheguru over and over again. </p><p></p><p>If I open my eyes, and begin my day, with a call "Waheguru" I have repeated the name. </p><p></p><p>The remaining portions you have highlighted in blue don't sit in contradiction either because they are indeed requiring Sikhs to study and take the deep meaning of the events of Sikh hitory and the shabad close to heart. In that sense the shabad becomes the object of contemplation, meditation, focus and simran. The martyrdom of the gurus and sants, the sacrifices made at the holy thrones of Sikhism have lessons that can guide actions in the day that follows. This requires an active mind that is engaged in making a connection with something greater than oneself, and is not seeking to vacate oneself of thought , as a morning ritual, or as a ritual for any time of the day.</p><p></p><p>There is no sense of ritual at all.</p><p></p><p>Are you are taking this at its literal meaning of repeating the name</p><p></p><p></p><p></p><p>There is little historical evidence that the five beloved, four sahibzhadey, forty liberated ones, steadfast ones were "constant repeaters of the Divine Name" as in doing the Waheguru chant. What words did they use for the name? No one can produce historical documents to answer. Yet indeed they must have had the Divine Name always in their hearts and on their tongues. I get more of a picture of faith in action, in their example and in the SRM, than endless chanting. What else could this mean? </p><p></p><p>A example that might fit the days in which we live. A devastating cyclone has swept over the Philippines. A dedicated group like United Sikhs may chose to locate their resources: doctors, nurses, teachers, cooks, food kitchens, blankets, medicines. They arrive; they set up tents; they begin the <strong>arduous </strong>matter of reaching the victims in hard to reach places. They made a personal sacrifice of the comforts of home and family. So with every breath they remember Waheguru. They say Waheguru when they land, when they unpack, when they plan, when they open the first food kitchen and serve hot meals, when they send off their trucks, when they open their eyes the morning after their arrival, when they give the first cholera injection, when they go to sleep at night, and on and on. An entire day can be an act of meditation which causes us to merge with Waheguru in ways quite different from repetitive chanting. Following in the path of the shaheeds one can be a model of steadfast doing and being the jyote of Waheguru.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 193237, member: 35"] Taranjeet singh ji I don't see any fundamental contradiction. The rehat as you have copied it says "repeat" the name of Waheguru. It doesn't say "chant" Waheguru over and over again. If I open my eyes, and begin my day, with a call "Waheguru" I have repeated the name. The remaining portions you have highlighted in blue don't sit in contradiction either because they are indeed requiring Sikhs to study and take the deep meaning of the events of Sikh hitory and the shabad close to heart. In that sense the shabad becomes the object of contemplation, meditation, focus and simran. The martyrdom of the gurus and sants, the sacrifices made at the holy thrones of Sikhism have lessons that can guide actions in the day that follows. This requires an active mind that is engaged in making a connection with something greater than oneself, and is not seeking to vacate oneself of thought , as a morning ritual, or as a ritual for any time of the day. There is no sense of ritual at all. Are you are taking this at its literal meaning of repeating the name There is little historical evidence that the five beloved, four sahibzhadey, forty liberated ones, steadfast ones were "constant repeaters of the Divine Name" as in doing the Waheguru chant. What words did they use for the name? No one can produce historical documents to answer. Yet indeed they must have had the Divine Name always in their hearts and on their tongues. I get more of a picture of faith in action, in their example and in the SRM, than endless chanting. What else could this mean? A example that might fit the days in which we live. A devastating cyclone has swept over the Philippines. A dedicated group like United Sikhs may chose to locate their resources: doctors, nurses, teachers, cooks, food kitchens, blankets, medicines. They arrive; they set up tents; they begin the [B]arduous [/B]matter of reaching the victims in hard to reach places. They made a personal sacrifice of the comforts of home and family. So with every breath they remember Waheguru. They say Waheguru when they land, when they unpack, when they plan, when they open the first food kitchen and serve hot meals, when they send off their trucks, when they open their eyes the morning after their arrival, when they give the first cholera injection, when they go to sleep at night, and on and on. An entire day can be an act of meditation which causes us to merge with Waheguru in ways quite different from repetitive chanting. Following in the path of the shaheeds one can be a model of steadfast doing and being the jyote of Waheguru. [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Simran And Sikhi (Karminder Singh Dhillon)
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