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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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Sikh Sikhi Sikhism
Waheguru Simran, Nitnem, Gurbani Study: Which You Do Most And Why?
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<blockquote data-quote="charanjit" data-source="post: 157606" data-attributes="member: 5693"><p>I think that the first line of the introduction sets the tone of the purpose for naam simran. The author states that we do certain things for spiritual endeavours. And this is absolutely correct. We do naam simran so that we can gain something *</p><p>Any practice of anything is a dead thing. To practice something is to be dead. The constant repetition of a word. Repeating it again and again appears to soothe the mind from its troubles however this is only temporary. There is no magic formula in the repeating of words. It is only those that can not face the realities of life and it's sorrows that take recourse in the dulling of the mind by repitition of these words. You can repeat any words you like and sooner or later if you think deeply enough about it, *you will create a sense of euphoria. This is the way the mind works.*</p><p>Just as those that repeat Allah or hail Mary or Raam will create a sense of warm feeling and comfort. However as Sikhs we seem to believe that we have been given these magic words. They will lead to no where other than your constant repitition for the whole of your life and to have never known life.*</p><p>And back to the question of why we pray or do naam simran. As the author stated it is only for spiritual endeavour. Everyman who is sitting there in the gurdwaras doing simran is effectively counting his coins. So that on the day of his death he can go to his master trader, his guru his god, and say here you go vaheguru these are the coins that I have collected I have recited your name this many times now grant me this boon that I may sit beside you. This is not spirituality, this is market trading and economics.*</p><p></p><p>And those that sit in the gurdwaras chanting a praying they are the poor people who have no eyes of there own and wish to see through another's eyes. People don't want to find out what it means to live for themselves. We are too dependent on another persons experience and follow them blindly hoping they will take us to where they are. Following your guru will only take you to where he is and that will not be the truth but that is what people are content with, people simply want to follow behind another man.*</p><p></p><p>There are a few that do not follow. Such a man was Nanak. He denied everything so that he could find that which was real. He found something real. And now you in your greed want what he has and follow him blindly. You will never find what he has. You will only find his tracks in his path. And sadly you are content with his footprints. *To find truth you will have to be Nanak and set out on your own without his baggage and without wanting to gain something?*</p><p></p><p>Take care on you journey people.*</p><p></p><p>Charanjit</p></blockquote><p></p>
[QUOTE="charanjit, post: 157606, member: 5693"] I think that the first line of the introduction sets the tone of the purpose for naam simran. The author states that we do certain things for spiritual endeavours. And this is absolutely correct. We do naam simran so that we can gain something * Any practice of anything is a dead thing. To practice something is to be dead. The constant repetition of a word. Repeating it again and again appears to soothe the mind from its troubles however this is only temporary. There is no magic formula in the repeating of words. It is only those that can not face the realities of life and it's sorrows that take recourse in the dulling of the mind by repitition of these words. You can repeat any words you like and sooner or later if you think deeply enough about it, *you will create a sense of euphoria. This is the way the mind works.* Just as those that repeat Allah or hail Mary or Raam will create a sense of warm feeling and comfort. However as Sikhs we seem to believe that we have been given these magic words. They will lead to no where other than your constant repitition for the whole of your life and to have never known life.* And back to the question of why we pray or do naam simran. As the author stated it is only for spiritual endeavour. Everyman who is sitting there in the gurdwaras doing simran is effectively counting his coins. So that on the day of his death he can go to his master trader, his guru his god, and say here you go vaheguru these are the coins that I have collected I have recited your name this many times now grant me this boon that I may sit beside you. This is not spirituality, this is market trading and economics.* And those that sit in the gurdwaras chanting a praying they are the poor people who have no eyes of there own and wish to see through another's eyes. People don't want to find out what it means to live for themselves. We are too dependent on another persons experience and follow them blindly hoping they will take us to where they are. Following your guru will only take you to where he is and that will not be the truth but that is what people are content with, people simply want to follow behind another man.* There are a few that do not follow. Such a man was Nanak. He denied everything so that he could find that which was real. He found something real. And now you in your greed want what he has and follow him blindly. You will never find what he has. You will only find his tracks in his path. And sadly you are content with his footprints. *To find truth you will have to be Nanak and set out on your own without his baggage and without wanting to gain something?* Take care on you journey people.* Charanjit [/QUOTE]
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Waheguru Simran, Nitnem, Gurbani Study: Which You Do Most And Why?
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