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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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Convert's Corner
The Guru Is The Ladder, The Guru Is The Boat... Question
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<blockquote data-quote="Ishna" data-source="post: 218883" data-attributes="member: 2709"><p>Bhainji, there is a lot here to unpack. Caution on a new path is very wise, and questioning and understanding as you go makes a good student. <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p><p></p><p>In Gurbani, more often than not the word "Guru" is used to mean "God". It's right there in the word "Waheguru". "Waheguru" is not a noun or a name - it is an exclamation - "Wow! Guru!" "Guru" in Panjabi means "teacher" and so the Guru in Sikhi is <strong>God-as-teacher</strong>. The human Guru Sahiban, Guru Nanak Sahib Ji to Guru Gobind Singh Ji understood and tried to explain it to us, as teachers, too. They put what they understood into Gurbani - and yet technically all the Sri Guru Granth Sahib Ji is, is pages and text. It is not even the pages and text that are important - <strong>what is taught in the text is the Gurbani</strong>. It's not the words, it's what the words move within you - the understanding it brings, the lightbulb moment when suddenly everything makes sense.</p><p></p><p>A couple of questions for you: 1. Who was Guru Nanak Sahib Ji's guru? The shabad you referenced in the OP from ang 17 was written by Guru Nanak Sahib Ji. Do you think he was singing about himself? 2. If this was the case, don't you think it would be a focus of Sikhi in the beginning or throughout the hundreds of years following its creation?</p><p></p><p>Meditating in Sikhi using a chant is what some people do but I'm not sure where they get it from since as far as I know, it's not instructed in Gurbani. As far as I know, none of the Guru Sahiban sat around chanting forever. This is not the meditation, the "simran" that Gurbani talks about. "Simran" means remembrance - the task is not to sit in silence and chant! Chanting might help some people cultivate the actual state of mind of simran. But it's not required. The actual simran you're going for is a constant awareness of God in everything at all times. This is so much more subtle than a chanted hollow word. "Waheguru!" might be breathed in awe when you grasp that God is right now in the nucleus of your cells, that God *is* your cells, that you are looking with God's eyes *at* God and there is nothing else, not even your own self, it's all just God. Wow! This is the state of mind you need to cultivate, this is the meditation, 24/7. If chanting "Waheguru" for x minutes a day helps you realise and live the reality of this Whole (the Satnam, the truth/true reality), that everything happening is God moving in Its Hukam, then go for it! But if it hinders you, use something else.</p></blockquote><p></p>
[QUOTE="Ishna, post: 218883, member: 2709"] Bhainji, there is a lot here to unpack. Caution on a new path is very wise, and questioning and understanding as you go makes a good student. :) In Gurbani, more often than not the word "Guru" is used to mean "God". It's right there in the word "Waheguru". "Waheguru" is not a noun or a name - it is an exclamation - "Wow! Guru!" "Guru" in Panjabi means "teacher" and so the Guru in Sikhi is [B]God-as-teacher[/B]. The human Guru Sahiban, Guru Nanak Sahib Ji to Guru Gobind Singh Ji understood and tried to explain it to us, as teachers, too. They put what they understood into Gurbani - and yet technically all the Sri Guru Granth Sahib Ji is, is pages and text. It is not even the pages and text that are important - [B]what is taught in the text is the Gurbani[/B]. It's not the words, it's what the words move within you - the understanding it brings, the lightbulb moment when suddenly everything makes sense. A couple of questions for you: 1. Who was Guru Nanak Sahib Ji's guru? The shabad you referenced in the OP from ang 17 was written by Guru Nanak Sahib Ji. Do you think he was singing about himself? 2. If this was the case, don't you think it would be a focus of Sikhi in the beginning or throughout the hundreds of years following its creation? Meditating in Sikhi using a chant is what some people do but I'm not sure where they get it from since as far as I know, it's not instructed in Gurbani. As far as I know, none of the Guru Sahiban sat around chanting forever. This is not the meditation, the "simran" that Gurbani talks about. "Simran" means remembrance - the task is not to sit in silence and chant! Chanting might help some people cultivate the actual state of mind of simran. But it's not required. The actual simran you're going for is a constant awareness of God in everything at all times. This is so much more subtle than a chanted hollow word. "Waheguru!" might be breathed in awe when you grasp that God is right now in the nucleus of your cells, that God *is* your cells, that you are looking with God's eyes *at* God and there is nothing else, not even your own self, it's all just God. Wow! This is the state of mind you need to cultivate, this is the meditation, 24/7. If chanting "Waheguru" for x minutes a day helps you realise and live the reality of this Whole (the Satnam, the truth/true reality), that everything happening is God moving in Its Hukam, then go for it! But if it hinders you, use something else. [/QUOTE]
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The Guru Is The Ladder, The Guru Is The Boat... Question
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