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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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New to Sikhism
Soul And ATma As Per Sikhi
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<blockquote data-quote="Sikh80" data-source="post: 70004" data-attributes="member: 5290"><p><strong>ATMA,</strong></p><p></p><p><a href="http://www.thesikhencyclopedia.com/index2.php?option=com_content&task=view&id=207&pop=1&page=0&Itemid=143" target="_blank"><img src="http://www.thesikhencyclopedia.com/templates/ja_villadi/images/printButton.png" alt="" class="fr-fic fr-dii fr-draggable " style="" /></a> ATMA, Sanskrit atman, originally meant `breath`. Later the term came to connote `soul` or `principle of life`. The different systems of Indian philosophy gave it further semantic shades. NyayaVisesaka considered atma a substance and endowed it with qualities of cognition, pleasure, pain, desire, aversion and effort. Sarikhya recognized it as an object of inference. BhattaMimansa held it as the object of internal perception (manaspratyaksa). PrabhakaraMimansa considered it to be the knowing ego revealed in the very act of knowledge and held it to be the subject and not the object of perception. The Upanisads regarded it as the object of higher intuition and equated it with Brahman, the Impersonal Absolute. Sarikara`s advaita Vedanta held it to be pure consciousness above the distinction of subject and object, knowable by an immediate intuitive consciousness. Ramanuja, however, rejected Sarikara`s concept of atma as pure consciousness and considered it to be nothing but the knower or ego. </p><p> </p><p> </p><p>The <a href="http://www.allaboutsikhs.com/" target="_blank"><u><span style="color: #0000ff">SIKH</span></u></a> concept is nearest to the UpanisadicAdvaitic viewpoint. In Sikh lore, atma is considered to be of the nature of pure resplendent consciousness : man turi joti sarupu hai apna mulu pachhanu 0 my Self ! you are of the nature of light; do recognize your origin (GG, 441). `Light` here signifies consciousness. The Self (atma) is conscious while the nonself is the object of consciousness. Though itself not an object of consciousness, atma is apprehended by unmediated intuition. "As the Self realizes, enlightenment grows without effort" (GG, 87). In fact, consciousness is directed outwards to objects, inwards to atma. Atma is pure consciousness without any content. Thus the contentless consciousness within is atma. Atma is not different from Paramatma, the Cosmic Consciousness, but is only a fraction thereof. Kabir designated it as Ram ki ans (a fraction of Ram). It is the subtlest, purest essence of life: nirmal joti nirantari jatipurest light constantly seen inside (GG, 1039). It remains unperturbedatma ado/u na do/at (GG, 87) through life`s vicissitudes, pleasures and pains. Uninterrupted tranquillity is its hallmark. In its corporeal attire, it passes through cycles of transmigration. Through Divine Grace, it can merge back into the Cosmic Soul (Paramatma) and escape the throes of birth and death again and again. It is equated with Brahman : atam mahi parbrahmu lahante they discover Parbrahma in atma (GG, 276). The individual soul and the Cosmic Soul are indistinguishable one from the other: atma paratma eko karai (he) reckons the personal soul and Cosmic Soul as one (GG, 661). The atma is Divine, the Divine is atma: atam deu deu hai atamu (GG, 1325). Atma is also equated with the Creator: atam pasara karanhara prabh bina nahi janiai. The Self is the creator of the entire universe, beyond it reckon naught (GG, 846). It is also equated with the immanent God: atam Ramu ravia sabh antari the immanent Self pervades everything (GG, 916). The experiential realization of this identification is the summum bonum of Sikh mysticism. Atam dhian (selfabsorption) is the operational mode for such an attainment and atam gian (selfknowledge) is its apprehension. The empirical ego (Aaumai) is only an object of consciousness. There must be a witness of the empirical ego, otherwise there can be no unity of apperception in our knowl edge of the external objects and that of the empirical ego. Atma, in fact, is such witness. However, atma itself is not an object of knowledge; it is the presupposition of all knowledgethe knowledge of objects as well as that of the empirical ego. Atma is thus the transcendental Self as distinguished from the empirical ego. Intuitive apprehension of this is atam gian and its actual experience is atam claras, vision of the Self. Such experiential absorption in the Self is attended with the highest aesthetic pleasure, atam ras or atam rangaesthetic, because it is based on an experience of ultimate beauty</p><p></p><p><span style="font-family: 'Verdana'"><a href="http://www.thesikhencyclopedia.com" target="_blank">ttp://www.thesikhencyclopedia.com</a></span></p></blockquote><p></p>
[QUOTE="Sikh80, post: 70004, member: 5290"] [B]ATMA,[/B] [URL="http://www.thesikhencyclopedia.com/index2.php?option=com_content&task=view&id=207&pop=1&page=0&Itemid=143"][IMG]http://www.thesikhencyclopedia.com/templates/ja_villadi/images/printButton.png[/IMG][/URL] ATMA, Sanskrit atman, originally meant `breath`. Later the term came to connote `soul` or `principle of life`. The different systems of Indian philosophy gave it further semantic shades. NyayaVisesaka considered atma a substance and endowed it with qualities of cognition, pleasure, pain, desire, aversion and effort. Sarikhya recognized it as an object of inference. BhattaMimansa held it as the object of internal perception (manaspratyaksa). PrabhakaraMimansa considered it to be the knowing ego revealed in the very act of knowledge and held it to be the subject and not the object of perception. The Upanisads regarded it as the object of higher intuition and equated it with Brahman, the Impersonal Absolute. Sarikara`s advaita Vedanta held it to be pure consciousness above the distinction of subject and object, knowable by an immediate intuitive consciousness. Ramanuja, however, rejected Sarikara`s concept of atma as pure consciousness and considered it to be nothing but the knower or ego. The [URL="http://www.allaboutsikhs.com/"][U][COLOR=#0000ff]SIKH[/COLOR][/U][/URL] concept is nearest to the UpanisadicAdvaitic viewpoint. In Sikh lore, atma is considered to be of the nature of pure resplendent consciousness : man turi joti sarupu hai apna mulu pachhanu 0 my Self ! you are of the nature of light; do recognize your origin (GG, 441). `Light` here signifies consciousness. The Self (atma) is conscious while the nonself is the object of consciousness. Though itself not an object of consciousness, atma is apprehended by unmediated intuition. "As the Self realizes, enlightenment grows without effort" (GG, 87). In fact, consciousness is directed outwards to objects, inwards to atma. Atma is pure consciousness without any content. Thus the contentless consciousness within is atma. Atma is not different from Paramatma, the Cosmic Consciousness, but is only a fraction thereof. Kabir designated it as Ram ki ans (a fraction of Ram). It is the subtlest, purest essence of life: nirmal joti nirantari jatipurest light constantly seen inside (GG, 1039). It remains unperturbedatma ado/u na do/at (GG, 87) through life`s vicissitudes, pleasures and pains. Uninterrupted tranquillity is its hallmark. In its corporeal attire, it passes through cycles of transmigration. Through Divine Grace, it can merge back into the Cosmic Soul (Paramatma) and escape the throes of birth and death again and again. It is equated with Brahman : atam mahi parbrahmu lahante they discover Parbrahma in atma (GG, 276). The individual soul and the Cosmic Soul are indistinguishable one from the other: atma paratma eko karai (he) reckons the personal soul and Cosmic Soul as one (GG, 661). The atma is Divine, the Divine is atma: atam deu deu hai atamu (GG, 1325). Atma is also equated with the Creator: atam pasara karanhara prabh bina nahi janiai. The Self is the creator of the entire universe, beyond it reckon naught (GG, 846). It is also equated with the immanent God: atam Ramu ravia sabh antari the immanent Self pervades everything (GG, 916). The experiential realization of this identification is the summum bonum of Sikh mysticism. Atam dhian (selfabsorption) is the operational mode for such an attainment and atam gian (selfknowledge) is its apprehension. The empirical ego (Aaumai) is only an object of consciousness. There must be a witness of the empirical ego, otherwise there can be no unity of apperception in our knowl edge of the external objects and that of the empirical ego. Atma, in fact, is such witness. However, atma itself is not an object of knowledge; it is the presupposition of all knowledgethe knowledge of objects as well as that of the empirical ego. Atma is thus the transcendental Self as distinguished from the empirical ego. Intuitive apprehension of this is atam gian and its actual experience is atam claras, vision of the Self. Such experiential absorption in the Self is attended with the highest aesthetic pleasure, atam ras or atam rangaesthetic, because it is based on an experience of ultimate beauty [FONT=Verdana][URL="http://www.thesikhencyclopedia.com"]ttp://www.thesikhencyclopedia.com[/URL][/FONT] [/QUOTE]
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