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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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<blockquote data-quote="japjisahib04" data-source="post: 116795" data-attributes="member: 971"><p><strong>Dharm Khand – Realm of Dharma (Spiritual Law)</strong></p><p><strong></strong></p><p>Normally, we translate Gian into knowledge. But in the spiritual world, Gian is much higher than the knowledge. The academic knowledge which does not lead one to salvation but further entangle him in Maya is not Gian but is just information. Further that scholar who is full of greed, arrogant pride and egotism, is known to be a fool and not educated and is always confused within the perimeter of words. Thus there are two types of Gian. One is academic and the other is self realized or I would say who has taken personal experience or dip in it. </p><p></p><p>Generally it is the view of many authors that Guru Nanak has described five realms or stages in the Spiritual path leading to the ultimate merger of the Atma with Partmatma in the stanzas 34.37. For the proper comprehension of this view we may refer to his earlier message that “Precious stones, jewels and gems shall be treasured in your heart if you hearken One Word of the Guru -The Japji-6.” But my humble opinion is that these stanzas 34-37 contain very comprehensive view regarding the relation of Atma and Partmatma and the means for the merger of the Atma with Parmatma. At the very outset before we start it is established “Until God had not created the universe there was nobody or until there was no air there was no waves or bubbles in water.” Guru Granth ang.1427.16. </p><p></p><p>In earlier stanzas though the object of Guru Nanak was to worship God, but he had to start from where his audience was. The mythological concepts (Naad etc) and figures (Shiva, Vishnu, Brahma, Krishna etc) were all well ingrained in the mind of those who were seeking spiritual guidance from him. Though he was using the mythological name but at the same times he was conveying the message that all of them are from One and they have no independent role. This was essential for effective communication. But at the same time, use of these concept and name of the figure by Guru Nanak in explaining does not mean that those concepts and figures are true or Guru Nanak is endorsing the mythology to which they belong. Similarly Guru was using the old Indian terminology while referring to four khanis (In stanza 26) and so on. Now while coming to Gian Khand when his conscious had reached at the tenth door, he is dismissing this concept and their being avatar for worshiping in its total, by stating there are not one but millions of Brahmas, Vishnu, Inders etc. The beauty in Guru Nanak presentation is that he had the vision that in certain time scientists will authenticate about millions of Sun and Moon and other planets, thus in his state of consciousness he witnesses and added by saying millions of suns and moons along with Brahma, Vishnu etc. in order to give a hint for the accuracy of His vision. </p><p></p><p>The function of Gian khand is to make us aware that, “ibnu bUJy krm kmwvxy jnmu pdwrQu Koie ] - to carry out such deeds (hollow rituals) without understanding and following it as a tradition is to lose the treasure of this human life. i.e. Empty rituals are for empty mind – Guruji tried to fill our mind with Gian” - Guru Granth ang.33.2 and that millions of people had wasted their opportunity by wrong way of worship, let us not waste it. Gurbani further guides us, ‘PrIdw jn@I kMmI nwih gux qy kMmVy ivswir ] mqu srimMdw QIvhI sWeI dY drbwir ]Fareed, those deeds which do not bring merit - forget about those deeds. Otherwise, you shall be put to shame, in the Court of the Lord. SGGS. 1381.2. </p><p></p><p>Further, the heading of this stanza is Dharmkhand and it is combined with Gian Khand. This indicates any deed done without touchstone of Dharma, it turns out to be empty ritual. Thus my karma should stem from Gian. As, ‘DrmI Drmu krih gwvwvih mMgih moK duAwru ] jqI sdwvih jugiq n jwxih Cif bhih Gr bwru ] The righteous waste their righteousness, by asking for the door of salvation They call themselves celibate, and abandon their homes, but they do not know that walking in the experience of God is true brahmcharaya. Celibacy is not concerned with your body but more with your mind.</p><p></p><p>In earlier stanza Guru Sahib draws a wonderful picture of our earth, established by the Creator amidst the nights, seasons, air, water, fire and nether world. But over here he is talking many air, water, fire. What is the message he wants to pass to us? </p><p> </p><p>Best regards</p><p>Mohinder Singh Sahni</p></blockquote><p></p>
[QUOTE="japjisahib04, post: 116795, member: 971"] [B]Dharm Khand – Realm of Dharma (Spiritual Law) [/B] Normally, we translate Gian into knowledge. But in the spiritual world, Gian is much higher than the knowledge. The academic knowledge which does not lead one to salvation but further entangle him in Maya is not Gian but is just information. Further that scholar who is full of greed, arrogant pride and egotism, is known to be a fool and not educated and is always confused within the perimeter of words. Thus there are two types of Gian. One is academic and the other is self realized or I would say who has taken personal experience or dip in it. Generally it is the view of many authors that Guru Nanak has described five realms or stages in the Spiritual path leading to the ultimate merger of the Atma with Partmatma in the stanzas 34.37. For the proper comprehension of this view we may refer to his earlier message that “Precious stones, jewels and gems shall be treasured in your heart if you hearken One Word of the Guru -The Japji-6.” But my humble opinion is that these stanzas 34-37 contain very comprehensive view regarding the relation of Atma and Partmatma and the means for the merger of the Atma with Parmatma. At the very outset before we start it is established “Until God had not created the universe there was nobody or until there was no air there was no waves or bubbles in water.” Guru Granth ang.1427.16. In earlier stanzas though the object of Guru Nanak was to worship God, but he had to start from where his audience was. The mythological concepts (Naad etc) and figures (Shiva, Vishnu, Brahma, Krishna etc) were all well ingrained in the mind of those who were seeking spiritual guidance from him. Though he was using the mythological name but at the same times he was conveying the message that all of them are from One and they have no independent role. This was essential for effective communication. But at the same time, use of these concept and name of the figure by Guru Nanak in explaining does not mean that those concepts and figures are true or Guru Nanak is endorsing the mythology to which they belong. Similarly Guru was using the old Indian terminology while referring to four khanis (In stanza 26) and so on. Now while coming to Gian Khand when his conscious had reached at the tenth door, he is dismissing this concept and their being avatar for worshiping in its total, by stating there are not one but millions of Brahmas, Vishnu, Inders etc. The beauty in Guru Nanak presentation is that he had the vision that in certain time scientists will authenticate about millions of Sun and Moon and other planets, thus in his state of consciousness he witnesses and added by saying millions of suns and moons along with Brahma, Vishnu etc. in order to give a hint for the accuracy of His vision. The function of Gian khand is to make us aware that, “ibnu bUJy krm kmwvxy jnmu pdwrQu Koie ] - to carry out such deeds (hollow rituals) without understanding and following it as a tradition is to lose the treasure of this human life. i.e. Empty rituals are for empty mind – Guruji tried to fill our mind with Gian” - Guru Granth ang.33.2 and that millions of people had wasted their opportunity by wrong way of worship, let us not waste it. Gurbani further guides us, ‘PrIdw jn@I kMmI nwih gux qy kMmVy ivswir ] mqu srimMdw QIvhI sWeI dY drbwir ]Fareed, those deeds which do not bring merit - forget about those deeds. Otherwise, you shall be put to shame, in the Court of the Lord. SGGS. 1381.2. Further, the heading of this stanza is Dharmkhand and it is combined with Gian Khand. This indicates any deed done without touchstone of Dharma, it turns out to be empty ritual. Thus my karma should stem from Gian. As, ‘DrmI Drmu krih gwvwvih mMgih moK duAwru ] jqI sdwvih jugiq n jwxih Cif bhih Gr bwru ] The righteous waste their righteousness, by asking for the door of salvation They call themselves celibate, and abandon their homes, but they do not know that walking in the experience of God is true brahmcharaya. Celibacy is not concerned with your body but more with your mind. In earlier stanza Guru Sahib draws a wonderful picture of our earth, established by the Creator amidst the nights, seasons, air, water, fire and nether world. But over here he is talking many air, water, fire. What is the message he wants to pass to us? Best regards Mohinder Singh Sahni [/QUOTE]
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