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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="Tejwant Singh" data-source="post: 199673" data-attributes="member: 138"><p>Linzer ji,</p><p></p><p>Guru Fateh.</p><p></p><p>Thanks for asking.Here is my take.</p><p></p><p>Sant Singh Khalsa: By thinking, He cannot be reduced to thought, even by thinking hundreds of thousands of times.</p><p></p><p>Firstly, the above translation makes no sense. Thought process is a normal thing. It is part of our DNA. Mann- Mind is the 'Thought Room' in us. Ik Ong Kaar is not reduced but expands within us through our more understanding of the Sri Guru Granth Sahib Ji, our only Guru and that requires thought/thinking. One may have hundred of thoughts about the same thing or one can think about the same thing hundreds of times in order to solve the mind puzzle or find other solutions of the problems.</p><p></p><p>Yogi Bhajan translated it in the same way and when asked by me, he told me that he agreed with me about the wrong use of the word 'Soch' but it was too late for him to change that to his non-Punjabi followers, which is understandable because 3HO has never been about Sikhi but a business model based on Sikhi Baana which is their calling card.</p><p></p><p>Prof. Sahib Singh: Soch- Purity/Purify oneself by taking dips in holy waters and I happen to agree with this translation because it complements with the 4 schools of thoughts of Hinduism to attain god as described in this Pauri by Guru Nanak. One cannot become pure no matter how many times one takes dips in holy waters in different places as the ritual of pilgrimages in order to cleanse oneself.</p><p> </p><p>Here are the four schools of thoughts according to Hinduism.</p><p>1. Soch- Purity/Purify by taking dips in holy waters in different places of worship as pilgrimages.</p><p>2. Chup-Mon Vrat. To remain silent for days and even months.</p><p>3. Fasting for days. Prof. Sahib Singh and Sant Singh both take this as gluttony/greed which may be right if we do not think or talk about the 4 schools of thought.</p><p>4. By studying Vedas and other holy books in order to become 'unwise knowledgeable' in a conniving manner. </p><p></p><p>This last part was only meant for the uppermost class of Hindus, Brahmins. This is the 4th school. In this one too, Sant Singh Khalsa and Prof. Sahib Singh mention this as-Being clever with which I happen to disagree because I am talking about the 4 schools of thought in Hinduism, not just random 4 thoughts by Guru Nanak. Guru Nanak was preaching his idea based way of life to Hindus in general because they were in the majority. Hence he talked in a simple language so Hindus from all sectors of life could grasp his simple message.</p><p></p><p>Sant Maskeen Singh ji explains the same way I think and I happen to agree with him.</p><p></p><p>I would like to expand on number four a bit. If the first part of the Pauri were 'Thinking’ as Sant Singh Khalsa claims, then this fourth part becomes repetitive because studying Vedas and other holy books also requires thinking/thought process. </p><p></p><p>We all know Guru Nanak was the best wordsmith. There are many examples of this in the Sri Guru Granth Sahib Ji. Let me just give you one. He changed the whole meaning of the word by using just the letter ਅ. From ਸੰਖ which means 100,000 to ਅਸੰਖ meaning infinite.</p><p></p><p>If you have any other query please do not hesitate to ask.</p><p></p><p>Input from others would be highly appreciated.</p><p></p><p>Thanks & regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 199673, member: 138"] Linzer ji, Guru Fateh. Thanks for asking.Here is my take. Sant Singh Khalsa: By thinking, He cannot be reduced to thought, even by thinking hundreds of thousands of times. Firstly, the above translation makes no sense. Thought process is a normal thing. It is part of our DNA. Mann- Mind is the 'Thought Room' in us. Ik Ong Kaar is not reduced but expands within us through our more understanding of the Sri Guru Granth Sahib Ji, our only Guru and that requires thought/thinking. One may have hundred of thoughts about the same thing or one can think about the same thing hundreds of times in order to solve the mind puzzle or find other solutions of the problems. Yogi Bhajan translated it in the same way and when asked by me, he told me that he agreed with me about the wrong use of the word 'Soch' but it was too late for him to change that to his non-Punjabi followers, which is understandable because 3HO has never been about Sikhi but a business model based on Sikhi Baana which is their calling card. Prof. Sahib Singh: Soch- Purity/Purify oneself by taking dips in holy waters and I happen to agree with this translation because it complements with the 4 schools of thoughts of Hinduism to attain god as described in this Pauri by Guru Nanak. One cannot become pure no matter how many times one takes dips in holy waters in different places as the ritual of pilgrimages in order to cleanse oneself. Here are the four schools of thoughts according to Hinduism. 1. Soch- Purity/Purify by taking dips in holy waters in different places of worship as pilgrimages. 2. Chup-Mon Vrat. To remain silent for days and even months. 3. Fasting for days. Prof. Sahib Singh and Sant Singh both take this as gluttony/greed which may be right if we do not think or talk about the 4 schools of thought. 4. By studying Vedas and other holy books in order to become 'unwise knowledgeable' in a conniving manner. This last part was only meant for the uppermost class of Hindus, Brahmins. This is the 4th school. In this one too, Sant Singh Khalsa and Prof. Sahib Singh mention this as-Being clever with which I happen to disagree because I am talking about the 4 schools of thought in Hinduism, not just random 4 thoughts by Guru Nanak. Guru Nanak was preaching his idea based way of life to Hindus in general because they were in the majority. Hence he talked in a simple language so Hindus from all sectors of life could grasp his simple message. Sant Maskeen Singh ji explains the same way I think and I happen to agree with him. I would like to expand on number four a bit. If the first part of the Pauri were 'Thinking’ as Sant Singh Khalsa claims, then this fourth part becomes repetitive because studying Vedas and other holy books also requires thinking/thought process. We all know Guru Nanak was the best wordsmith. There are many examples of this in the Sri Guru Granth Sahib Ji. Let me just give you one. He changed the whole meaning of the word by using just the letter ਅ. From ਸੰਖ which means 100,000 to ਅਸੰਖ meaning infinite. If you have any other query please do not hesitate to ask. Input from others would be highly appreciated. Thanks & regards Tejwant Singh [/QUOTE]
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