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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 Simran?
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<blockquote data-quote="Archived_Member1" data-source="post: 72236" data-attributes="member: 4703"><p>Something i have noticed while speaking to sikhs of different backgrounds and from different parts of the world is that we all have different ideas about how to do "Simran".</p><p></p><p>i was taught to do simran in the form of the Mul Mantar... <span style="color: DarkRed">ikoankaar sathnaam karathaa purakh nirabho niravair akaal moorath ajoonee saibhan gurprasaadh</span></p><p><span style="color: DarkRed"></span></p><p><span style="color: DarkRed"><span style="color: Black">others repeat "satnaam" or "vaheguru" or "dhan Guru Nanak" or other variations. </span></span></p><p><span style="color: DarkRed"><span style="color: Black"></span></span></p><p><span style="color: DarkRed"><span style="color: Black">what is simran? what does it mean to you? do you think that the words one recites make a difference, or is it the intention behind the words that really matters?</span></span></p><p><span style="color: DarkRed"><span style="color: Black"></span></span></p><p><span style="color: DarkRed"><span style="color: Black">i have attended keertan smagaams organized by AKJ in which "vaheguru" is recited repeatedly and quickly in a particular rhythmic pattern. i was curious about this technique, so i asked a friend of mine to explain it in more detail. i was invited to spend an hour during amrit vela doing simran in this manner and i was really surprised. first of all, the hour passed so quickly, it felt more like a few minutes. second, though i had only slept four hours, i felt invigorated and filled with energy. the most surprising side effect was that the chronic pain i've been experiencing completely disappeared. (unfortunately, this effect did not last when i stopped doing simran)</span></span></p><p><span style="color: DarkRed"><span style="color: Black"></span></span></p><p><span style="color: DarkRed"><span style="color: Black">the benefits of simran are very obvious and real. but does it matter HOW we do it? i find that Mul Mantar calms my mind, soothes me, relaxes me. but doing "vaheguru" in a particular way energizes me. is it possible that all ways are "right", but each method may have different benefits?</span></span></p><p><span style="color: DarkRed"><span style="color: Black"></span></span></p><p><span style="color: DarkRed"><span style="color: Black">i'm basing all of this on my limited personal experience, so it's by no means objective. <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></span></span></p><p><span style="color: DarkRed"><span style="color: Black"></span></span></p><p><span style="color: DarkRed"><span style="color: Black">i invite everyone to add their experiences and their understanding of what Simran means to them.</span></span></p><p><span style="color: DarkRed"><span style="color: Black"></span></span></p></blockquote><p></p>
[QUOTE="Archived_Member1, post: 72236, member: 4703"] Something i have noticed while speaking to sikhs of different backgrounds and from different parts of the world is that we all have different ideas about how to do "Simran". i was taught to do simran in the form of the Mul Mantar... [COLOR=DarkRed]ikoankaar sathnaam karathaa purakh nirabho niravair akaal moorath ajoonee saibhan gurprasaadh [COLOR=Black]others repeat "satnaam" or "vaheguru" or "dhan Guru Nanak" or other variations. what is simran? what does it mean to you? do you think that the words one recites make a difference, or is it the intention behind the words that really matters? i have attended keertan smagaams organized by AKJ in which "vaheguru" is recited repeatedly and quickly in a particular rhythmic pattern. i was curious about this technique, so i asked a friend of mine to explain it in more detail. i was invited to spend an hour during amrit vela doing simran in this manner and i was really surprised. first of all, the hour passed so quickly, it felt more like a few minutes. second, though i had only slept four hours, i felt invigorated and filled with energy. the most surprising side effect was that the chronic pain i've been experiencing completely disappeared. (unfortunately, this effect did not last when i stopped doing simran) the benefits of simran are very obvious and real. but does it matter HOW we do it? i find that Mul Mantar calms my mind, soothes me, relaxes me. but doing "vaheguru" in a particular way energizes me. is it possible that all ways are "right", but each method may have different benefits? i'm basing all of this on my limited personal experience, so it's by no means objective. :) i invite everyone to add their experiences and their understanding of what Simran means to them. [/COLOR][/COLOR] [/QUOTE]
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What Is Simran?
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