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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="ActsOfGod" data-source="post: 196969" data-attributes="member: 18366"><p>This is a great question and I've thought about this a lot myself. After having done the repetitive chanting as prescribed by a certain number of Sikhs, I have come to the conclusion that by itself, chanting "Waheguru" does not really get me any closer to the Divine, nor does it improve me as a person in any discernible way. I can equally chant "Computer" or any other word, till I put myself into a self-induced trance. But it won't help me spiritually in any way. In that respect, mindless chanting is the domain of many other religious practices, but it has no place in Sikhi.</p><p></p><p>There is another dimension to Simran, and the conclusion I have reached is that it has more to do with conscious intention every moment of our lives. This means to always keep the Creator Lord in our thoughts, even while performing our daily routines in life. This really helped me understand:</p><p></p><p></p><p>ਸੋਰਠਿ ਮਹਲਾ ੫ ਘਰੁ ੨ ॥ Soraṯẖ mėhlā 5 gẖar 2. Sorat'h, Fifth Mehl, Second House:</p><p>ਮਾਤ ਗਰਭ ਮਹਿ ਆਪਨ ਸਿਮਰਨੁ ਦੇ ਤਹ ਤੁਮ ਰਾਖਨਹਾਰੇ ॥ Māṯ garabẖ mėh āpan simran ḏe ṯah ṯum rākẖanhāre. </p><p><strong>In our mother's womb, You blessed us with Your meditative remembrance, and You preserved us there.</strong></p><p>ਪਾਵਕ ਸਾਗਰ ਅਥਾਹ ਲਹਰਿ ਮਹਿ ਤਾਰਹੁ ਤਾਰਨਹਾਰੇ ॥੧॥ Pāvak sāgar athāh lahar mėh ṯārahu ṯāranhāre. ||1|| </p><p>Through the countless waves of the ocean of fire, please, carry us across and save us, O Savior Lord! ||1||</p><p></p><p></p><p>How can a fetus perform Simran? Surely it's not hanging upside down and chanting "Waheguru". The fetus doesn't even have vocal chords to begin with. So surely there is something else going on.</p><p></p><p>So to me, this means to center my conscious attention on the Creator at all times, no matter what I'm doing (working, eating, standing in line at the grocery store, etc.) This has actually helped me in a number of ways, and one of most unexpected was that I have started to comprehend Gurbani more clearly. I can understand more of what I read, I also find that my attention doesn't wander anymore when I'm doing paaht. Also I tend to think of everything and everyone through the lens of spirituality, rather than more secular notions. It definitely changes how you think.</p><p></p><p>In the end, we are all individuals and we will all connect with our Creator in our own, personal, unique way. So who's to say that chanting is the wrong approach, if it works for someone? For me personally, I tried it and it was not really useful. But it may have huge benefits for the next person. Who I am to contradict their experience?</p><p></p><p>Last point is that it's way better to say "Waheguru" (even without mindfulness), rather than a curse word. So, there is merit regardless.</p><p></p><p>AoG</p></blockquote><p></p>
[QUOTE="ActsOfGod, post: 196969, member: 18366"] This is a great question and I've thought about this a lot myself. After having done the repetitive chanting as prescribed by a certain number of Sikhs, I have come to the conclusion that by itself, chanting "Waheguru" does not really get me any closer to the Divine, nor does it improve me as a person in any discernible way. I can equally chant "Computer" or any other word, till I put myself into a self-induced trance. But it won't help me spiritually in any way. In that respect, mindless chanting is the domain of many other religious practices, but it has no place in Sikhi. There is another dimension to Simran, and the conclusion I have reached is that it has more to do with conscious intention every moment of our lives. This means to always keep the Creator Lord in our thoughts, even while performing our daily routines in life. This really helped me understand: ਸੋਰਠਿ ਮਹਲਾ ੫ ਘਰੁ ੨ ॥ Soraṯẖ mėhlā 5 gẖar 2. Sorat'h, Fifth Mehl, Second House: ਮਾਤ ਗਰਭ ਮਹਿ ਆਪਨ ਸਿਮਰਨੁ ਦੇ ਤਹ ਤੁਮ ਰਾਖਨਹਾਰੇ ॥ Māṯ garabẖ mėh āpan simran ḏe ṯah ṯum rākẖanhāre. [B]In our mother's womb, You blessed us with Your meditative remembrance, and You preserved us there.[/B] ਪਾਵਕ ਸਾਗਰ ਅਥਾਹ ਲਹਰਿ ਮਹਿ ਤਾਰਹੁ ਤਾਰਨਹਾਰੇ ॥੧॥ Pāvak sāgar athāh lahar mėh ṯārahu ṯāranhāre. ||1|| Through the countless waves of the ocean of fire, please, carry us across and save us, O Savior Lord! ||1|| How can a fetus perform Simran? Surely it's not hanging upside down and chanting "Waheguru". The fetus doesn't even have vocal chords to begin with. So surely there is something else going on. So to me, this means to center my conscious attention on the Creator at all times, no matter what I'm doing (working, eating, standing in line at the grocery store, etc.) This has actually helped me in a number of ways, and one of most unexpected was that I have started to comprehend Gurbani more clearly. I can understand more of what I read, I also find that my attention doesn't wander anymore when I'm doing paaht. Also I tend to think of everything and everyone through the lens of spirituality, rather than more secular notions. It definitely changes how you think. In the end, we are all individuals and we will all connect with our Creator in our own, personal, unique way. So who's to say that chanting is the wrong approach, if it works for someone? For me personally, I tried it and it was not really useful. But it may have huge benefits for the next person. Who I am to contradict their experience? Last point is that it's way better to say "Waheguru" (even without mindfulness), rather than a curse word. So, there is merit regardless. AoG [/QUOTE]
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