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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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What Is Dasam Duaar?
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<blockquote data-quote="sunmukh" data-source="post: 136774" data-attributes="member: 11050"><p>Ek OnKaar Sat Naam</p><p> </p><p>Countless layers of belief systems are built up on the bare mind, beginning from very early childhood once one becomes aware of one's self and is able to form judgements as to what is desirable and what is undesirable. Initially the mind only desires food/water. It is very rapidly able to distinguish its mother from others, as it provides this. It knows love very early on, as it experiences this constantly. As the self develops emotional judgements take root, like anger, jealousy, fear. Later on yet other forms take root as the child learns of the world, and these include greed and hatred. When it does not get what it wants, it resents the fact instead of simply accepting the reality. Sometimes it will guilty and even feel ashamed and there will be a degree of self-pity. It also builds up superstitions which it associates as to why it did not get what it wanted, and adds on rituals it feels will assist in achieving intentions. Towards the end of life there is fear, and a wish to stay on, but this cannot happen. </p><p> </p><p>One who surrenders one's mind to reality, to truth, and accepts life as is, will be far more content. There will be a more carefree attitude. There is satisfaction with whatever has been allotted and/or acheived. Reduction of ego and the stubborn attitude that goes with it, can lead to acceptance of matters, even when matters are not running in one's favour. This IMHO is essentially opening of the dasam duar/tenth gate.</p><p> </p><p>Being able and willing to change one's beliefs, however deeply entrenched the previous beliefs are, can bring great changes with respect to how satisfied one is with life. If one becomes attached to one's perceptions, there is little room for manouvre for the mind and when an obstacle appears, it cannot work around it. Irritation and frustration arises, sometimes followed by anger. If one can tell the mind to simply believe one is say happy with two chappatis, instead of five or six, or kheer, it can accept and be happy. It requires retraining of the fickle egotistical mind to accept whatever befalls the body. </p><p>Same applies to rituals of religions - Guru Nanak Dev ji and subsequent Gurus were all able to give up on Hinduism, and not turn to other religions either. </p><p>Many sikhs also continue to move on, but not necessarily after reaching the 10th gate. They are not attached to one faith, and being able to give up beliefs is a requirement in dealing with ego, if there is cause to change direction.</p><p> </p><p>Sat Sri Akal</p></blockquote><p></p>
[QUOTE="sunmukh, post: 136774, member: 11050"] Ek OnKaar Sat Naam Countless layers of belief systems are built up on the bare mind, beginning from very early childhood once one becomes aware of one's self and is able to form judgements as to what is desirable and what is undesirable. Initially the mind only desires food/water. It is very rapidly able to distinguish its mother from others, as it provides this. It knows love very early on, as it experiences this constantly. As the self develops emotional judgements take root, like anger, jealousy, fear. Later on yet other forms take root as the child learns of the world, and these include greed and hatred. When it does not get what it wants, it resents the fact instead of simply accepting the reality. Sometimes it will guilty and even feel ashamed and there will be a degree of self-pity. It also builds up superstitions which it associates as to why it did not get what it wanted, and adds on rituals it feels will assist in achieving intentions. Towards the end of life there is fear, and a wish to stay on, but this cannot happen. One who surrenders one's mind to reality, to truth, and accepts life as is, will be far more content. There will be a more carefree attitude. There is satisfaction with whatever has been allotted and/or acheived. Reduction of ego and the stubborn attitude that goes with it, can lead to acceptance of matters, even when matters are not running in one's favour. This IMHO is essentially opening of the dasam duar/tenth gate. Being able and willing to change one's beliefs, however deeply entrenched the previous beliefs are, can bring great changes with respect to how satisfied one is with life. If one becomes attached to one's perceptions, there is little room for manouvre for the mind and when an obstacle appears, it cannot work around it. Irritation and frustration arises, sometimes followed by anger. If one can tell the mind to simply believe one is say happy with two chappatis, instead of five or six, or kheer, it can accept and be happy. It requires retraining of the fickle egotistical mind to accept whatever befalls the body. Same applies to rituals of religions - Guru Nanak Dev ji and subsequent Gurus were all able to give up on Hinduism, and not turn to other religions either. Many sikhs also continue to move on, but not necessarily after reaching the 10th gate. They are not attached to one faith, and being able to give up beliefs is a requirement in dealing with ego, if there is cause to change direction. Sat Sri Akal [/QUOTE]
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