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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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Vismad
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<blockquote data-quote="Loveisthereason" data-source="post: 219221" data-attributes="member: 22190"><p>My poem is possibly in the wrong section, the first part of the poem is a psychological representation of the states of conscious distortion that results from seperation. When I say separation I don't mean from sikhism I mean from a root in contemplative spiritual exercise, the treading of a spiritual path. I believe that in life you walk towards yourself or away from yourself, you can become disconnected. I have seen the application of this distortion and its disturbing results in my life. I believe it happens on a micro and macro level too, we are complex individuals who don't always present with our actions, and this in my personal opinion stems from a disconnect. </p><p></p><p>The second part of the poem is an attempt to weave a rosary of the road in a sikhs ascent to vismad. The state of being wonderstruck. I have played with the sentences to make it tighter and more ordered towards chardi kala, drawing comparison with the previous a chaotic and unending states of being. This may not be apparent to all readers, but I don't like to give away the context of my poems because I believe that readers should take away what they see in the poem. Some people might read and not relate to my method. </p><p></p><p>My life experiences and my sabad experiences shape my poetry. Over the years I have learnt a lot from the Naad Pargaas school of thought (if you can call it that), famous scholars such as Dr Gurbhagat Singh, Deepinderjeet Randhawa, Himat Singh. The emphasis on learning from those who have actual living experience of sabad consciousness. It has took a long time for Sikhs to locate the root of their philosophical foundations, I believe this school of thought does this. I am well versed with the views of many other attempts at interpreting Sikh philosophy and its scriptures but have not found them to be holistic, which is important for me. </p><p></p><p>Why does it need to be holistic for me, as the website below suggests all structures are borne out of a yearning of the intensity of experience of sabad. In me that yearning is a need for a holistic form in someone else it could be different, but in time there will be similarity of forms. Nam for me is the experience of resurgence of the divine forms mentioned below, it is not a name or an invisible reality. </p><p></p><p>Naad means divine sound, pargaas means radiant form. These are the 2 signs of divine union as illustrated by the organisation. My poem is also an attempt to describe my attention to these concepts, internalise and then externalism them in today's sense. This is their youtube channel :</p><p></p><p>[URL unfurl="true"]https://www.youtube.com/user/NaadPargaas[/URL]</p><p></p><p>They have a website too:</p><p></p><p>[URL unfurl="true"]http://www.naadpargaas.org[/URL]</p><p></p><p>Alot of the scholars used to be a part of a famous group of intellectuals called "bhootwara" based out of patiala. When I was in my twenties I too was an active seeker of knowledge, now in my thirties I have found equipoise and that in large thanks to these trailblazers. This is not to say I know everything there is a lot I don't understand especially the philosophical terminology I get confused easily, the thing is that what I am thinking is what they have articulated in their books which is fascinating to me. </p><p></p><p>I try hard to make familiar the divinity and my experience with this but it is not easy to put in words it is also daunting because people don't believe in another person's experience if they haven't been part of the same experience. When you are in a state of vismad you are not only your authentic self but the best part of yourself, in high spirits. Nothing can phase you and you will overcome all. </p><p></p><p>Good night x</p></blockquote><p></p>
[QUOTE="Loveisthereason, post: 219221, member: 22190"] My poem is possibly in the wrong section, the first part of the poem is a psychological representation of the states of conscious distortion that results from seperation. When I say separation I don't mean from sikhism I mean from a root in contemplative spiritual exercise, the treading of a spiritual path. I believe that in life you walk towards yourself or away from yourself, you can become disconnected. I have seen the application of this distortion and its disturbing results in my life. I believe it happens on a micro and macro level too, we are complex individuals who don't always present with our actions, and this in my personal opinion stems from a disconnect. The second part of the poem is an attempt to weave a rosary of the road in a sikhs ascent to vismad. The state of being wonderstruck. I have played with the sentences to make it tighter and more ordered towards chardi kala, drawing comparison with the previous a chaotic and unending states of being. This may not be apparent to all readers, but I don't like to give away the context of my poems because I believe that readers should take away what they see in the poem. Some people might read and not relate to my method. My life experiences and my sabad experiences shape my poetry. Over the years I have learnt a lot from the Naad Pargaas school of thought (if you can call it that), famous scholars such as Dr Gurbhagat Singh, Deepinderjeet Randhawa, Himat Singh. The emphasis on learning from those who have actual living experience of sabad consciousness. It has took a long time for Sikhs to locate the root of their philosophical foundations, I believe this school of thought does this. I am well versed with the views of many other attempts at interpreting Sikh philosophy and its scriptures but have not found them to be holistic, which is important for me. Why does it need to be holistic for me, as the website below suggests all structures are borne out of a yearning of the intensity of experience of sabad. In me that yearning is a need for a holistic form in someone else it could be different, but in time there will be similarity of forms. Nam for me is the experience of resurgence of the divine forms mentioned below, it is not a name or an invisible reality. Naad means divine sound, pargaas means radiant form. These are the 2 signs of divine union as illustrated by the organisation. My poem is also an attempt to describe my attention to these concepts, internalise and then externalism them in today's sense. This is their youtube channel : [URL unfurl="true"]https://www.youtube.com/user/NaadPargaas[/URL] They have a website too: [URL unfurl="true"]http://www.naadpargaas.org[/URL] Alot of the scholars used to be a part of a famous group of intellectuals called "bhootwara" based out of patiala. When I was in my twenties I too was an active seeker of knowledge, now in my thirties I have found equipoise and that in large thanks to these trailblazers. This is not to say I know everything there is a lot I don't understand especially the philosophical terminology I get confused easily, the thing is that what I am thinking is what they have articulated in their books which is fascinating to me. I try hard to make familiar the divinity and my experience with this but it is not easy to put in words it is also daunting because people don't believe in another person's experience if they haven't been part of the same experience. When you are in a state of vismad you are not only your authentic self but the best part of yourself, in high spirits. Nothing can phase you and you will overcome all. Good night x [/QUOTE]
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