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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="spnadmin" data-source="post: 189499" data-attributes="member: 35"><p>When did I ever not put my own interpretation out there? tthugge and sajaan is the story of a thief who became an enlightened soul following an encounter with Guru Nanak. The oil of the sandlwood scents all of the wood that surrounds it, so the nadar can envelop a single soul according to the hukam of Akaal.</p><p></p><p>Luckysingh ji</p><p></p><p>One place in this discussion that needs considerable review is the fact that the khands are not found in only 2 paurees of Japuji Sahib. Khands are mentioned several times in several different places in Japuji and have different meanings throughout. When one focuses on only Pauree 37 and 38 the sense of Guru Nanak's meaning is distorted. In those 2 paurees the focus is on "hukam" not on khands. (See the work of Karminder Singh Dhillon in Sikh Bulletin referenced here at SPN) Changing focus to hukam can change how we understand khands.</p><p></p><p>I will go into detail at some later point; someone else may want to go first. </p><p></p><p>The reference to tthugge is also relevant in the discussion of khands - because Guruji elsewhere in shabadguru points out that some of us are thieves of the khands. Like thieves we search the house in darkness, determined according to our own individual wills to find a khand, to take it for ourselves, to make off with it, to perhaps seize one or two more, through deliberate effort to make us more spiritual on a higher plane. To the end we search; to the end we may never receive the sudden glance of grace that takes us home to the Guru in our own heart.</p><p></p><p>Finally, Japuji Sahib, according to Guru Nanak Dev j i, is/was his ladder, contemplating the hymn and working through its concepts we can see the progression of bhakhti in the hymn. Guru Nanak tells us right in Japuji sahib that, Jap is his ladder, the hymn is his ladder. So we need to take a look at all of Japuji and understand how it, not the khands, gives the steps/the stages of devotion/ the ladder to inner discovery. </p><p></p><p> </p><p></p><p>A page or 2 back I expressed my disbelief and skepticism that we are working our way up through a grading system. Of course we must conquer our minds. But mind conquering does not automatically give us Gurmukh status. Do we ever conquer the khands? No one conquers the khands - they are part of the natural order of things - anymore than one conquers the planet Jupiter or the stages of evolution in the galaxies, or never stumbles onto one's own own envious and thieving nature, or takes a long and arduous journey to become Gurmukh. </p><p></p><p>Khands are part of hukam, being (not becoming) Gurmukh is part of hukam. Hukam! Not whose translation is the best, or how many stages of spiritual development we must conquer, or whether they are to be conquered at all.</p><p></p><p>My original concern was that we as Sikhs claim Hum Hindu Nahim - "I am not a Hindu. With Guru Nanak I reject caste, the abuse of women, the worship of idols, empty rituals, and meaningless sacrifices. Yet I interpret the shabad like a Hindu, taking only the Hindu/brahmincal meanings from it." </p><p></p><p>I will go back to the khands tuk by tuk in Japuji later tonight. The effort will be worth it.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 189499, member: 35"] When did I ever not put my own interpretation out there? tthugge and sajaan is the story of a thief who became an enlightened soul following an encounter with Guru Nanak. The oil of the sandlwood scents all of the wood that surrounds it, so the nadar can envelop a single soul according to the hukam of Akaal. Luckysingh ji One place in this discussion that needs considerable review is the fact that the khands are not found in only 2 paurees of Japuji Sahib. Khands are mentioned several times in several different places in Japuji and have different meanings throughout. When one focuses on only Pauree 37 and 38 the sense of Guru Nanak's meaning is distorted. In those 2 paurees the focus is on "hukam" not on khands. (See the work of Karminder Singh Dhillon in Sikh Bulletin referenced here at SPN) Changing focus to hukam can change how we understand khands. I will go into detail at some later point; someone else may want to go first. The reference to tthugge is also relevant in the discussion of khands - because Guruji elsewhere in shabadguru points out that some of us are thieves of the khands. Like thieves we search the house in darkness, determined according to our own individual wills to find a khand, to take it for ourselves, to make off with it, to perhaps seize one or two more, through deliberate effort to make us more spiritual on a higher plane. To the end we search; to the end we may never receive the sudden glance of grace that takes us home to the Guru in our own heart. Finally, Japuji Sahib, according to Guru Nanak Dev j i, is/was his ladder, contemplating the hymn and working through its concepts we can see the progression of bhakhti in the hymn. Guru Nanak tells us right in Japuji sahib that, Jap is his ladder, the hymn is his ladder. So we need to take a look at all of Japuji and understand how it, not the khands, gives the steps/the stages of devotion/ the ladder to inner discovery. A page or 2 back I expressed my disbelief and skepticism that we are working our way up through a grading system. Of course we must conquer our minds. But mind conquering does not automatically give us Gurmukh status. Do we ever conquer the khands? No one conquers the khands - they are part of the natural order of things - anymore than one conquers the planet Jupiter or the stages of evolution in the galaxies, or never stumbles onto one's own own envious and thieving nature, or takes a long and arduous journey to become Gurmukh. Khands are part of hukam, being (not becoming) Gurmukh is part of hukam. Hukam! Not whose translation is the best, or how many stages of spiritual development we must conquer, or whether they are to be conquered at all. My original concern was that we as Sikhs claim Hum Hindu Nahim - "I am not a Hindu. With Guru Nanak I reject caste, the abuse of women, the worship of idols, empty rituals, and meaningless sacrifices. Yet I interpret the shabad like a Hindu, taking only the Hindu/brahmincal meanings from it." I will go back to the khands tuk by tuk in Japuji later tonight. The effort will be worth it. [/QUOTE]
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