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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
Sri Guru Granth Sahib: Review Of ੴ (Ik▫oaʼnkār)
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<blockquote data-quote="Tejwant Singh" data-source="post: 158171" data-attributes="member: 138"><p>Taranjeet Singh ji,</p><p></p><p>Guru fateh.</p><p></p><p>You write:</p><p></p><p>I beg to differ with you. It is not the question of mind-set. It is the question of what our Gurus mean when they use the words <strong>Simran and Naam Japnah</strong>.</p><p></p><p>For me the words mean to develop Gurmat thought process, through singing, listening, reading, studying, understanding and practicing Gurbani in our lives, so goodness can be bred within to be shared with others. Neither of them (<strong>Simran and Naam Japnah</strong>) mean parroting or chanting to me. Brahmins/Pundits used to do that. They used to repeat OM again and again and they also urged their followers to do the same because they were the only one authorised to read their holy books. They had the monopoly over them. </p><p></p><p>But thanks to Guru Nanak, he showed us how mechanical rituals are futile and useless and opened his thought process to all so everyone could enjoy the Amrit.</p><p></p><p>Ambarsaria ji has also shared some valueable information about the meanings of the above words in discussion from the Mahan kosh. I am sure you must have read it and I happen to agree with those definitions.</p><p></p><p>Read my answer above. You have to understand what Simran and Naam Japnah means and it is NOT parroting one or 2 words according to Sikhi.</p><p></p><p>Read the answer above.</p><p></p><p>Ik Ong Kaar is omnipresent, so with every breath we take, it is a private moment with The Source for me. How can Sikhi be against the omnipresence? Please explain because it is in no one's hands. I am a bit confused at your assertion.</p><p></p><p>First of all I am confused by what you said. Suit what and about what? Are you talking about your feelings or are you talking about learning from 1429 pages of Sri Guru Granth Sahib Ji, our only Guru? </p><p></p><p>If what suits you turns out be a mechanical meaningless ritual, then you should dwell into Gurbani and find the answers for yourself about it because that is what Guru Nanak told us not to indulge into. Only you can find your own answers with the help of Sri Guru Granth Sahib Ji,our only Guru.</p><p></p><p>Please read the following described by Ambarsaria ji from Jap Pauri 21. It clearly explains what suits us is not valid. Now, if you have a different interpretation about it, please share with us so we can all learn from it.</p><p></p><p><a href="http://www.sikhphilosophy.net/jap-ji-sahib/34625-beyond-theologians-japji-sahib-21st-pauree.html#post158152" target="_blank">http://www.sikhphilosophy.net/jap-ji-sahib/34625-beyond-theologians-japji-sahib-21st-pauree.html#post158152</a></p><p></p><p>Pardon my ignorance. I have no idea what you mean by the above. Please elaborate is with the help of Gurbani.</p><p></p><p>I totally agree. That is why Sikhi is the journey of the individual and it is important for us as individuals to find out what the words in the Gurbani mean and what message our Gurus are sending to us in order to become better beings.</p><p> </p><p>Well, if you see Ambarsaria's ji remarks, he always asks for the input from all, and the basic idea of this forum is to express yourself even if you disagree with someone but explain your personal views first rather than lancing questions about someone else's interpretation. </p><p></p><p>Once again, the best way would be to give your own interpretation through which all of us can learn the same Shabad from your angle. I have always been doing the same myself on many Shabads posted by Ambarsaria ji and/or others. I will be waiting for your own interpretation of the Shabads that have been posted by Ambarsaria ji. In this case we can all learn from all.</p><p></p><p>Interaction is not an argument but a learning process. Offer what the message of the Shabad is to you. This is the only way we can learn from each other. This is the reason our Gurus did not put this beautiful poetry into prose to explain it to us and hand it over a platter. They left the interpretation on us and poetry's interpretation changes with time due to our own life experiences and our personal inner development that life offers us.</p><p></p><p>Thanks for prejudging me. Your above post implies that I do not listen to Guru ji. Only you do and you are the only one who holds the "magic key".</p><p></p><p>When Guru Nanak said that each of the people can be good in their respective religions provided they do good to all humankind, it meant he did not prejudge anyone but gave the benefit of the doubt to all. This is the true Sikhi trait and the wonderful learning process that Guru Nanak and other Gurus gave us the tools to, so that we could make our inner progress towards THE ONE.</p><p></p><p>So, I will be waiting for your own interpretation about Sukhmani. Amarpal ji has also given his interpretation which you can find in this forum. More the merrier.</p><p></p><p>Do not hesitate to share what Sri Guru Granth Sahib Ji, our only Guru shows you. Vand kei chaknah also applies to the soul food.</p><p></p><p>Regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 158171, member: 138"] Taranjeet Singh ji, Guru fateh. You write: I beg to differ with you. It is not the question of mind-set. It is the question of what our Gurus mean when they use the words [B]Simran and Naam Japnah[/B]. For me the words mean to develop Gurmat thought process, through singing, listening, reading, studying, understanding and practicing Gurbani in our lives, so goodness can be bred within to be shared with others. Neither of them ([B]Simran and Naam Japnah[/B]) mean parroting or chanting to me. Brahmins/Pundits used to do that. They used to repeat OM again and again and they also urged their followers to do the same because they were the only one authorised to read their holy books. They had the monopoly over them. But thanks to Guru Nanak, he showed us how mechanical rituals are futile and useless and opened his thought process to all so everyone could enjoy the Amrit. Ambarsaria ji has also shared some valueable information about the meanings of the above words in discussion from the Mahan kosh. I am sure you must have read it and I happen to agree with those definitions. Read my answer above. You have to understand what Simran and Naam Japnah means and it is NOT parroting one or 2 words according to Sikhi. Read the answer above. Ik Ong Kaar is omnipresent, so with every breath we take, it is a private moment with The Source for me. How can Sikhi be against the omnipresence? Please explain because it is in no one's hands. I am a bit confused at your assertion. First of all I am confused by what you said. Suit what and about what? Are you talking about your feelings or are you talking about learning from 1429 pages of Sri Guru Granth Sahib Ji, our only Guru? If what suits you turns out be a mechanical meaningless ritual, then you should dwell into Gurbani and find the answers for yourself about it because that is what Guru Nanak told us not to indulge into. Only you can find your own answers with the help of Sri Guru Granth Sahib Ji,our only Guru. Please read the following described by Ambarsaria ji from Jap Pauri 21. It clearly explains what suits us is not valid. Now, if you have a different interpretation about it, please share with us so we can all learn from it. [URL]http://www.sikhphilosophy.net/jap-ji-sahib/34625-beyond-theologians-japji-sahib-21st-pauree.html#post158152[/URL] Pardon my ignorance. I have no idea what you mean by the above. Please elaborate is with the help of Gurbani. I totally agree. That is why Sikhi is the journey of the individual and it is important for us as individuals to find out what the words in the Gurbani mean and what message our Gurus are sending to us in order to become better beings. Well, if you see Ambarsaria's ji remarks, he always asks for the input from all, and the basic idea of this forum is to express yourself even if you disagree with someone but explain your personal views first rather than lancing questions about someone else's interpretation. Once again, the best way would be to give your own interpretation through which all of us can learn the same Shabad from your angle. I have always been doing the same myself on many Shabads posted by Ambarsaria ji and/or others. I will be waiting for your own interpretation of the Shabads that have been posted by Ambarsaria ji. In this case we can all learn from all. Interaction is not an argument but a learning process. Offer what the message of the Shabad is to you. This is the only way we can learn from each other. This is the reason our Gurus did not put this beautiful poetry into prose to explain it to us and hand it over a platter. They left the interpretation on us and poetry's interpretation changes with time due to our own life experiences and our personal inner development that life offers us. Thanks for prejudging me. Your above post implies that I do not listen to Guru ji. Only you do and you are the only one who holds the "magic key". When Guru Nanak said that each of the people can be good in their respective religions provided they do good to all humankind, it meant he did not prejudge anyone but gave the benefit of the doubt to all. This is the true Sikhi trait and the wonderful learning process that Guru Nanak and other Gurus gave us the tools to, so that we could make our inner progress towards THE ONE. So, I will be waiting for your own interpretation about Sukhmani. Amarpal ji has also given his interpretation which you can find in this forum. More the merrier. Do not hesitate to share what Sri Guru Granth Sahib Ji, our only Guru shows you. Vand kei chaknah also applies to the soul food. Regards Tejwant Singh [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Sri Guru Granth Sahib: Review Of ੴ (Ik▫oaʼnkār)
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