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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: 157676" data-attributes="member: 5693"><p>The comments below are not intended towards any individual but are intended as a personal insight as this is the trap and the comfort in which I too feel I had fallen:</p><p></p><p>Sardar Bagga Ji and others,*</p><p></p><p>You have stated they everyone must makes ones own spiritual journey but that to make it comfortable one is required to make preparation and that Gurbani provides this preparation.*</p><p>*You then provide a lovely anecdotal analogy that Gurbani is the map indicating destination the type of luggage and the information for jahaj for undertaking this journey.*</p><p>It is quite sad to say but this is just romanticism and fantasy created by your mind. A mind that wants comfort and wants to know that the endeavours it has undertaken in praying to its god will not go unrewarded. Naam simran appears to be nothing more than means of exchange with this thing called the Gu roo/guru/ Goo Roo/ VaheGuRoo/va guroo/ Vah Grou. I</p><p>Only mockingly have used the variations of wahe guru because this seems to be the idiocy of Sikhs to discuss such idiotic pedantic matters (something in which I have spent many pointless conversations and time).*</p><p></p><p>Occasionally I get an email from the spn and then very rarely comment. Each time I access this website the more fundamentally *I understand why I am not a Sikh and will never follow another man. Sikhs are bogged down in far too much lunacy far too much pedantry.*</p><p></p><p>Has anyone actually sat down and gone through the motions of naam simran. Just slowly think about what you do, when you settle yourself to do naam simran. Repeating the name. Start slowly and understand exactly what you are doing.*</p><p></p><p>You will sit down. Create in your head that you are the presence of god. You will then slowly repeat his name, not feeling any love you will repeat more and more, you will then start to create a certain state. You will then yearn for more, and then you will vigorously repeat his name in the hope that he hears you. You will then create an image that you are one with this god. You will then imagine that you and he and everything are in unison. One energy.*</p><p></p><p>This god this thing is only a figment of your imagination and your imagination is limited by your experience. Your experiences are as Sikhs, the god you create will have elements and characteristics of your past your history. Others brought up in different religions will experience a Christian god with a white beard and white clothes. This is just mere imagination. I too have created these fantastical ideas and have been stuck in these limited perceptions for too long. I am sorry to say that there is no magic formula in the words vaheguru or however which way you wish to spell it.*</p><p>Even though I say all these things unfortunately your conditioning is too deeply ingrained and you will be incapable of moving from your past and tradition. These are dead things which you/we try to bring to life, we bring them to life with our imagination which again is dead and of the past. There is no life in the past.*</p><p></p><p>I will now make mention of Nanak. And I am certain that after you have read what I have to say about him you will again fall in the trap of following his empty foot steps. You will also be offended that I have called them empty footsteps, for sadly you are stuck and attached to words. *Just watch yourself and you will see, how much slaves we are to following people. The Sikh will never be free.*</p><p></p><p>Now watch yourself carefully as you slowly read these words.*</p><p></p><p>"Nanak said sochai soch an hovai</p><p>Jih Sochi lakh var.</p><p>This my dear friends is a warning to you that all your prayers and simran are a figment of your imagination. You may convince yourself that it is something else. I can assure you it is totally empty. Watch yourself. Watch yourself when you prayer and you will see for yourself that your prayer is only out of greed and self interest. That you may gain something. It is all a creation of your mind.*</p><p></p><p>Otherwise I hope you all find what you are looking for. If you are content with another man's dusty footprints, then so be it. ( I am certain that some of you reading this will say to yourself that you are content with nanak's dusty prints, if so, so be it)</p><p></p><p>Take care <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p></blockquote><p></p>
[QUOTE="charanjit, post: 157676, member: 5693"] The comments below are not intended towards any individual but are intended as a personal insight as this is the trap and the comfort in which I too feel I had fallen: Sardar Bagga Ji and others,* You have stated they everyone must makes ones own spiritual journey but that to make it comfortable one is required to make preparation and that Gurbani provides this preparation.* *You then provide a lovely anecdotal analogy that Gurbani is the map indicating destination the type of luggage and the information for jahaj for undertaking this journey.* It is quite sad to say but this is just romanticism and fantasy created by your mind. A mind that wants comfort and wants to know that the endeavours it has undertaken in praying to its god will not go unrewarded. Naam simran appears to be nothing more than means of exchange with this thing called the Gu roo/guru/ Goo Roo/ VaheGuRoo/va guroo/ Vah Grou. I Only mockingly have used the variations of wahe guru because this seems to be the idiocy of Sikhs to discuss such idiotic pedantic matters (something in which I have spent many pointless conversations and time).* Occasionally I get an email from the spn and then very rarely comment. Each time I access this website the more fundamentally *I understand why I am not a Sikh and will never follow another man. Sikhs are bogged down in far too much lunacy far too much pedantry.* Has anyone actually sat down and gone through the motions of naam simran. Just slowly think about what you do, when you settle yourself to do naam simran. Repeating the name. Start slowly and understand exactly what you are doing.* You will sit down. Create in your head that you are the presence of god. You will then slowly repeat his name, not feeling any love you will repeat more and more, you will then start to create a certain state. You will then yearn for more, and then you will vigorously repeat his name in the hope that he hears you. You will then create an image that you are one with this god. You will then imagine that you and he and everything are in unison. One energy.* This god this thing is only a figment of your imagination and your imagination is limited by your experience. Your experiences are as Sikhs, the god you create will have elements and characteristics of your past your history. Others brought up in different religions will experience a Christian god with a white beard and white clothes. This is just mere imagination. I too have created these fantastical ideas and have been stuck in these limited perceptions for too long. I am sorry to say that there is no magic formula in the words vaheguru or however which way you wish to spell it.* Even though I say all these things unfortunately your conditioning is too deeply ingrained and you will be incapable of moving from your past and tradition. These are dead things which you/we try to bring to life, we bring them to life with our imagination which again is dead and of the past. There is no life in the past.* I will now make mention of Nanak. And I am certain that after you have read what I have to say about him you will again fall in the trap of following his empty foot steps. You will also be offended that I have called them empty footsteps, for sadly you are stuck and attached to words. *Just watch yourself and you will see, how much slaves we are to following people. The Sikh will never be free.* Now watch yourself carefully as you slowly read these words.* "Nanak said sochai soch an hovai Jih Sochi lakh var. This my dear friends is a warning to you that all your prayers and simran are a figment of your imagination. You may convince yourself that it is something else. I can assure you it is totally empty. Watch yourself. Watch yourself when you prayer and you will see for yourself that your prayer is only out of greed and self interest. That you may gain something. It is all a creation of your mind.* Otherwise I hope you all find what you are looking for. If you are content with another man's dusty footprints, then so be it. ( I am certain that some of you reading this will say to yourself that you are content with nanak's dusty prints, if so, so be it) Take care :) [/QUOTE]
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Waheguru Simran, Nitnem, Gurbani Study: Which You Do Most And Why?
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