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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
Simran As Per Gurmat
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<blockquote data-quote="Original" data-source="post: 215057" data-attributes="member: 14400"><p>Pyari Saad Sangat Ji - good morning [03:45 UK].</p><p></p><p>It is such a shame that authentic Sikh literature doesn't make it to SPN. You've got the Malyasian versions, Afagan bias, American interpretations and tailored made British editions to suit social needs, but sadly, no Punjabi from whence it came.</p><p></p><p>Recent research in behavioural ecology and experimental psychology suggests that "organisms" are endowed with evolved programmes that modulate their behaviour according to their environment. If that'd be correct then how can a "foreigner" [non punjabi] comment on Punjabi way of life ? Calling Sikh practices derogatory names [mouthing n parroting] is offensive. It must be borne in mind, that just as Shakespeare cannot be rewritten, neither can Guru Nanak's Sikhi be rewritten. Any inconsistent interpretations will distroy its native form. What you will have will be the diluted versions and the original lost forever.</p><p></p><p>Sikhism is so placid that it provides an apt response to the needs of the new age. It is a life philosophy which liberates the spirit through self discipline of work, charity n simran. Work n charity are the means to an end, the end is nam simran. This is the study of the "gurus" teachings [<strong>sikhi sikhia gur vichaar</strong> SGGSJ, 465]. The eternal message of SGGSJ is the foundation on which the mystical philosophy [nam simran] of the Sikh Religion is based. It further proclaims that by following the Guru's instructions with love n devotion the disciple imbibes the Guru's qualities and ultimately becomes one with the Guru. Guru Amardas Ji nips it thus: <strong>abandoning one's own self O Nanak, one should merge in the guru</strong> [SGGSJ, 509].</p><p></p><p>Humans have highly active minds that are not easily quitened, a desire for control n security not easily relinquished and an inner world not easily accessable. How can one enter, how can one one open lines of communication with the inner being and how can one switch off from one"s usual surroundings ? Nanak said through "nam simran".</p><p></p><p>Simran by definition is "remembrance", but in places used interchangeably with "jap" meaning repetition or recitation. Mool Mantra n Jap Ji Sahib is the title given to the most celebrated composition of Guru Nanak, initially written under the title Jap. The addition of the honorific suffix Ji or Ji Sahib connotes reverence for the Guru's divine utterance. It is preceded by a short cryptic, highly basic percept popularly known as the Mool [root] Mantra. The use of the word "mool", meaning, root cause and remembrance thereof [simran] is the key to an endless journey of the soul. How that simran is done is evident in the everyday life of a Sikh. Suffice to add, single-pointed concentration [nam jap silently] on the holy name is recommended for fruitful excursions of the metaphysical worlds. These refined planes of existence [verses 34 - 37 japjisahib n many more] are not imaginations or some abstract theological conception, but actual levels of being which can be entered and explored by anyone who knows how to experience them. To call this traditional practice willy nilly is misleading and to clothe it in homely [Malaysian] imagery is crooked. The practice of nam simran brought about by our Gurus as a vehicle to travel to these metaphysical regions has within it an end, an end that is God.</p><p></p><p>Nam Simran is not an <strong>event</strong> nor a phenomena that can be intellectually analysed but a <strong>"process"</strong> that, if practiced regularly over time will develop and unlock inaccessible realms of the metaphysical worlds. It is a non-physical means of travel to divine regions and forms the basis of spiritual Sikhism - Punjabi Sikhism !</p><p></p><p>Good day !</p></blockquote><p></p>
[QUOTE="Original, post: 215057, member: 14400"] Pyari Saad Sangat Ji - good morning [03:45 UK]. It is such a shame that authentic Sikh literature doesn't make it to SPN. You've got the Malyasian versions, Afagan bias, American interpretations and tailored made British editions to suit social needs, but sadly, no Punjabi from whence it came. Recent research in behavioural ecology and experimental psychology suggests that "organisms" are endowed with evolved programmes that modulate their behaviour according to their environment. If that'd be correct then how can a "foreigner" [non punjabi] comment on Punjabi way of life ? Calling Sikh practices derogatory names [mouthing n parroting] is offensive. It must be borne in mind, that just as Shakespeare cannot be rewritten, neither can Guru Nanak's Sikhi be rewritten. Any inconsistent interpretations will distroy its native form. What you will have will be the diluted versions and the original lost forever. Sikhism is so placid that it provides an apt response to the needs of the new age. It is a life philosophy which liberates the spirit through self discipline of work, charity n simran. Work n charity are the means to an end, the end is nam simran. This is the study of the "gurus" teachings [[B]sikhi sikhia gur vichaar[/B] SGGSJ, 465]. The eternal message of SGGSJ is the foundation on which the mystical philosophy [nam simran] of the Sikh Religion is based. It further proclaims that by following the Guru's instructions with love n devotion the disciple imbibes the Guru's qualities and ultimately becomes one with the Guru. Guru Amardas Ji nips it thus: [B]abandoning one's own self O Nanak, one should merge in the guru[/B] [SGGSJ, 509]. Humans have highly active minds that are not easily quitened, a desire for control n security not easily relinquished and an inner world not easily accessable. How can one enter, how can one one open lines of communication with the inner being and how can one switch off from one"s usual surroundings ? Nanak said through "nam simran". Simran by definition is "remembrance", but in places used interchangeably with "jap" meaning repetition or recitation. Mool Mantra n Jap Ji Sahib is the title given to the most celebrated composition of Guru Nanak, initially written under the title Jap. The addition of the honorific suffix Ji or Ji Sahib connotes reverence for the Guru's divine utterance. It is preceded by a short cryptic, highly basic percept popularly known as the Mool [root] Mantra. The use of the word "mool", meaning, root cause and remembrance thereof [simran] is the key to an endless journey of the soul. How that simran is done is evident in the everyday life of a Sikh. Suffice to add, single-pointed concentration [nam jap silently] on the holy name is recommended for fruitful excursions of the metaphysical worlds. These refined planes of existence [verses 34 - 37 japjisahib n many more] are not imaginations or some abstract theological conception, but actual levels of being which can be entered and explored by anyone who knows how to experience them. To call this traditional practice willy nilly is misleading and to clothe it in homely [Malaysian] imagery is crooked. The practice of nam simran brought about by our Gurus as a vehicle to travel to these metaphysical regions has within it an end, an end that is God. Nam Simran is not an [B]event[/B] nor a phenomena that can be intellectually analysed but a [B]"process"[/B] that, if practiced regularly over time will develop and unlock inaccessible realms of the metaphysical worlds. It is a non-physical means of travel to divine regions and forms the basis of spiritual Sikhism - Punjabi Sikhism ! Good day ! [/QUOTE]
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