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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
Stop Disrespecting Satguru Nanak
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<blockquote data-quote="Astroboy" data-source="post: 73904" data-attributes="member: 4990"><p>pk70 Ji,</p><p> </p><p>Vinh Tudh Hor Je Mangna,</p><p>Sirr DukhaN ke Dukh,</p><p>Deh Naam Santokhia,</p><p>Utreh Mann Ki Bhukh.</p><p> </p><p><span style="color: purple">The Tibetan teacher, Chogyam Trungpa, warned of the trap of spiritual materialism. He says we must be ever diligent to spot the ego’s use of the spiritual journey to further its own ends.</span></p><p><span style="color: purple">We may think it’s spiritual to yearn for divine connection. And yet, if the longing is to fill an emptiness inside, <strong>just how does this differ from the one who yearns for money or possessions to fill the inner void?</strong> Do we look to our spiritual practices as proof of our evolved consciousness or as protection against fears?</span></p><p><span style="color: purple">Any time we use spiritual disciplines to maintain our identity and security, we are not yet on the path of genuine spiritual development</span></p><p> </p><p><span style="color: black">I have thought many times about this inner void thing. It is a thirst that seems to go on unendingly. The thirst to be fulfilled. But this fulfillment is really the trick of the ego played on us. The mind has always outsmarted us to make us feel that this fulfillment is our ultimate satisfaction. But since it is an illusion, meaning non-existent, it triggers the emotions to seek satisfaction elsewhere - outwardly.</span></p><p> </p><p>If we follow our Guru's teaching - </p><p><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਤਨੁ" target="_blank"><strong>ਤਨੁ </strong></a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਮਨੁ" target="_blank"><strong>ਮਨੁ </strong></a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਧਨੁ" target="_blank"><strong>ਧਨੁ </strong></a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਸਭੁ" target="_blank"><strong>ਸਭੁ </strong></a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਸਉਪਿ" target="_blank"><strong>ਸਉਪਿ </strong></a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਗੁਰ" target="_blank"><strong>ਗੁਰ </strong></a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਕਉ" target="_blank"><strong>ਕਉ </strong></a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਹੁਕਮਿ" target="_blank"><strong>ਹੁਕਮਿ </strong></a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਮੰਨਿਐ" target="_blank"><strong>ਮੰਨਿਐ </strong></a><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਪਾਈਐ" target="_blank"><strong>ਪਾਈਐ </strong></a><strong>॥</strong> </p><p>Ŧan man ḏẖan sabẖ sa&shy;up gur ka&shy;o hukam mani&shy;ai pā&shy;ī&shy;ai. </p><p>Surrender body, mind, wealth, and everything to the Guru; obey the Order of His Will, and you will find Him. </p><p> </p><p>But we are not willing to let go. In Sikhism we don't need to follow a dehdhari person guru - so that takes away alot of doubts and potholes. We don't have to worry about giving our wealth away to a dehdhari guru and serve him like a slave. </p><p> </p><p>But we need to give our head to the True Guru within us. For it is the door within, which will take us to the Own Country. </p><p> </p><p>This reminds me of a parable - about a mother who complained to a therapist about her son. She said, "Disciplining this boy is just so difficult. Everytime I turn my back and look back again, he's gone." The therapist said, "Your son has a problem in taking instructions. This is what I want you to do. Tie a rope around your waist and hand the other end to your son. Come back the next time with the feedback."</p><p>The mother was surprised with the results. She told the therapist that he's stopped dissappearing when she turned her sight away from him. In fact he obediently stays there holding the other end of the rope because now she was his prisoner.</p><p> </p><p>What's the moral of this story/parable ?</p><p> </p><p>That we are holding on to the 5 passions of the mind so tightly and obediently that Kaam, Krodh, Lobh, Moh and Ego (Ahankar) keeps our attention towards them. The mind plays the trick on us that the 5 passions are out prisoners but truly it is the other way around. All we need to do is let go of the rope end which we are holding onto and that sets us free to soar to the heights of our Own Country where the sweet sound of flute is heard.</p><p> </p><p>Ever wondered why Krishna is depicted holding a flute ?</p><p>A reminder of the "preetam ka desh" and its beautiful and indescribable nature, probably.</p></blockquote><p></p>
[QUOTE="Astroboy, post: 73904, member: 4990"] pk70 Ji, Vinh Tudh Hor Je Mangna, Sirr DukhaN ke Dukh, Deh Naam Santokhia, Utreh Mann Ki Bhukh. [COLOR=purple]The Tibetan teacher, Chogyam Trungpa, warned of the trap of spiritual materialism. He says we must be ever diligent to spot the ego’s use of the spiritual journey to further its own ends.[/COLOR] [COLOR=purple]We may think it’s spiritual to yearn for divine connection. And yet, if the longing is to fill an emptiness inside, [B]just how does this differ from the one who yearns for money or possessions to fill the inner void?[/B] Do we look to our spiritual practices as proof of our evolved consciousness or as protection against fears?[/COLOR] [COLOR=purple]Any time we use spiritual disciplines to maintain our identity and security, we are not yet on the path of genuine spiritual development[/COLOR] [COLOR=black]I have thought many times about this inner void thing. It is a thirst that seems to go on unendingly. The thirst to be fulfilled. But this fulfillment is really the trick of the ego played on us. The mind has always outsmarted us to make us feel that this fulfillment is our ultimate satisfaction. But since it is an illusion, meaning non-existent, it triggers the emotions to seek satisfaction elsewhere - outwardly.[/COLOR] If we follow our Guru's teaching - [URL="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਤਨੁ"][B]ਤਨੁ [/B][/URL][URL="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਮਨੁ"][B]ਮਨੁ [/B][/URL][URL="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਧਨੁ"][B]ਧਨੁ [/B][/URL][URL="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਸਭੁ"][B]ਸਭੁ [/B][/URL][URL="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਸਉਪਿ"][B]ਸਉਪਿ [/B][/URL][URL="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਗੁਰ"][B]ਗੁਰ [/B][/URL][URL="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਕਉ"][B]ਕਉ [/B][/URL][URL="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਹੁਕਮਿ"][B]ਹੁਕਮਿ [/B][/URL][URL="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਮੰਨਿਐ"][B]ਮੰਨਿਐ [/B][/URL][URL="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਪਾਈਐ"][B]ਪਾਈਐ [/B][/URL][B]॥[/B] Ŧan man ḏẖan sabẖ sa­up gur ka­o hukam mani­ai pā­ī­ai. Surrender body, mind, wealth, and everything to the Guru; obey the Order of His Will, and you will find Him. But we are not willing to let go. In Sikhism we don't need to follow a dehdhari person guru - so that takes away alot of doubts and potholes. We don't have to worry about giving our wealth away to a dehdhari guru and serve him like a slave. But we need to give our head to the True Guru within us. For it is the door within, which will take us to the Own Country. This reminds me of a parable - about a mother who complained to a therapist about her son. She said, "Disciplining this boy is just so difficult. Everytime I turn my back and look back again, he's gone." The therapist said, "Your son has a problem in taking instructions. This is what I want you to do. Tie a rope around your waist and hand the other end to your son. Come back the next time with the feedback." The mother was surprised with the results. She told the therapist that he's stopped dissappearing when she turned her sight away from him. In fact he obediently stays there holding the other end of the rope because now she was his prisoner. What's the moral of this story/parable ? That we are holding on to the 5 passions of the mind so tightly and obediently that Kaam, Krodh, Lobh, Moh and Ego (Ahankar) keeps our attention towards them. The mind plays the trick on us that the 5 passions are out prisoners but truly it is the other way around. All we need to do is let go of the rope end which we are holding onto and that sets us free to soar to the heights of our Own Country where the sweet sound of flute is heard. Ever wondered why Krishna is depicted holding a flute ? A reminder of the "preetam ka desh" and its beautiful and indescribable nature, probably. [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Stop Disrespecting Satguru Nanak
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