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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
What Is Naam?
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<blockquote data-quote="Abneet" data-source="post: 197117" data-attributes="member: 19402"><p>To me Naam Simran is a way to connect to with the Divine and practice Truth. Of course in Bani you will see it mentioned many times and in many different concepts. To understand the basic concept of Naam I can't even explain. You can go on and on about Naam and what you really think is the concept of Naam.</p><p></p><p>Naam in the words of Bhai Sahib Bhai Vir Singh Ji:</p><p>When you begin to feel the love of the Divine within your mind and body, know that grace has been bestowed. This is naam. </p><p></p><p>Dyed in the love of the Divine you will see the Divine pervading everywhere. This is naam.</p><p></p><p>When your attention turns from the seen world, towards the Divine world, that is also naam. </p><p></p><p>Naam is not mere repetition.</p><p></p><p>Naam is repetition, recitation, remembrance and sensation. </p><p></p><p>Naam is life.</p><p></p><p>Naam is grace. </p><p></p><p>Naam is the divine light meeting the light within you. </p><p></p><p>Naam is love, devotion, ecstasy and rapture.</p><p></p><p>Naam is when in your remembrance of the Divine you feel a heavenly sensation on your tongue.</p><p></p><p>Naam is when all the cells in your body get immersed in the love of the Divine and the flow of blood through your veins resounds with the sensation of the Divine.</p><p></p><p>Every pore, every cell rejoices. At that moment, you are truly awake. You are truly alive. </p><p>To know naam; to understand naam, you must have faith. Faith, that the Divine is all-pervading. Faith, that in the seen and unseen world, it is the Formless One that permeates. Faith, that invisible to the naked eye, the Pure Light of the Divine is in each and every being. Faith, that the Divine is eternal strength. Faith, that the power and ways of the Divine cannot be known by mortals, for the Divine is immortal.</p><p></p><p>I believe Sikhs should be practicing Naam Simran. I am entitled to my own opinion. Not just remembering his Name 24/7 but chanting too brings sublime experiences to our lives. There are spiritual stages of Naam too. It isn't a pointless thing. My Dad's best friend who was a sant ji reached the last stage of having "Vaheguru run through his veins in his body." My Dad witnessed it too and heard it before he left this world. To bad I was young before he left. So the experiences of Naam are actually real. Many don't want to believe that the whole concept of Chanting His Name is useless but brings us closer to Him. </p><p></p><p>Quote of Bhai Sahib Randhir Singh jee in his book "Gurmat Naam Abhyaas Kamaayee."</p><p></p><p>"Gurmat Naam Abhyaas Kamaayee."</p><p></p><p>"Those who are themselves devoid of Naam (bemukh from Naam) and who cause others to become bemukh from Naam, such pseudo philosophers are often heard saying that to recite (japp) Naam for personal need or selfish need is a pakhand (hypocrisy or pretension) and such recitation of Naam for selfish need is useless. Their such saying is totally false."</p></blockquote><p></p>
[QUOTE="Abneet, post: 197117, member: 19402"] To me Naam Simran is a way to connect to with the Divine and practice Truth. Of course in Bani you will see it mentioned many times and in many different concepts. To understand the basic concept of Naam I can't even explain. You can go on and on about Naam and what you really think is the concept of Naam. Naam in the words of Bhai Sahib Bhai Vir Singh Ji: When you begin to feel the love of the Divine within your mind and body, know that grace has been bestowed. This is naam. Dyed in the love of the Divine you will see the Divine pervading everywhere. This is naam. When your attention turns from the seen world, towards the Divine world, that is also naam. Naam is not mere repetition. Naam is repetition, recitation, remembrance and sensation. Naam is life. Naam is grace. Naam is the divine light meeting the light within you. Naam is love, devotion, ecstasy and rapture. Naam is when in your remembrance of the Divine you feel a heavenly sensation on your tongue. Naam is when all the cells in your body get immersed in the love of the Divine and the flow of blood through your veins resounds with the sensation of the Divine. Every pore, every cell rejoices. At that moment, you are truly awake. You are truly alive. To know naam; to understand naam, you must have faith. Faith, that the Divine is all-pervading. Faith, that in the seen and unseen world, it is the Formless One that permeates. Faith, that invisible to the naked eye, the Pure Light of the Divine is in each and every being. Faith, that the Divine is eternal strength. Faith, that the power and ways of the Divine cannot be known by mortals, for the Divine is immortal. I believe Sikhs should be practicing Naam Simran. I am entitled to my own opinion. Not just remembering his Name 24/7 but chanting too brings sublime experiences to our lives. There are spiritual stages of Naam too. It isn't a pointless thing. My Dad's best friend who was a sant ji reached the last stage of having "Vaheguru run through his veins in his body." My Dad witnessed it too and heard it before he left this world. To bad I was young before he left. So the experiences of Naam are actually real. Many don't want to believe that the whole concept of Chanting His Name is useless but brings us closer to Him. Quote of Bhai Sahib Randhir Singh jee in his book "Gurmat Naam Abhyaas Kamaayee." "Gurmat Naam Abhyaas Kamaayee." "Those who are themselves devoid of Naam (bemukh from Naam) and who cause others to become bemukh from Naam, such pseudo philosophers are often heard saying that to recite (japp) Naam for personal need or selfish need is a pakhand (hypocrisy or pretension) and such recitation of Naam for selfish need is useless. Their such saying is totally false." [/QUOTE]
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