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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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Hard Talk
What Is The Role Of Sants In The Khalsa Panth?
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<blockquote data-quote="sunsingh" data-source="post: 81065" data-attributes="member: 6546"><p><u><strong>Detail explanation of Sant and Bramgyani: " Written by Yuktanand singh. </strong></u></p><p></p><p>Waheguru Ji Ka Khalsa! </p><p>Waheguru Ji Ki Fateh!! </p><p></p><p>Sadh Sangat and Shabad Guru, these two are important pillars of the Panth. Guru Ji has said, "Have friendship with a Gurmukh, and set your heart on the true Guru" (1421:5). This is our staple in our spiritual journey on this earth. These days, we have the Shabad as our Guru, but we seem to be losing the art of Sadh Sangat. So, here is an article on this difficult and touchy subject. </p><p></p><p></p><p>Please excuse its length. It is divided into six sections. It is difficult to be cognizant of various contentions and still keep it short and free of redundancy. An effort is made to keep it within the tenets of Gurmat. Please offer correction of mistakes. </p><p></p><p><u>Section I </u></p><p></p><p>During the time of Guru Nanak, there was a Gurmukh who, in his Dharamsal, would serve every holy man passing through his village. He asked all these holy men the same question, "What is the benefit of meeting or serving the Sant or a Sadhu?" Everyone said that one is blessed with happiness, riches, health, long life, children, etc. but being a Gurmukh, he was not satisfied with their answer. </p><p></p><p>One day he met Guru Nanak and asked him this question. Guru Nanak, instead of explaining it, told him to go in the jungle early in the morning, sit below a certain tree and repeat 'Waheguru' for some time. The Gurmukh did exactly as he was told. He noticed a pair of crows sitting on the tree. While he was sitting there they had transformed into white cranes. But he felt that he still did not receive the answer to his question. So Guru Nanak told him to repeat the same the next day. </p><p></p><p>Next day he noticed that these white cranes turned into swans. He still did not see the answer to his question. So Guru Ji told him to go back. Next morning, while sitting and reciting 'Waheguru' he observed that pair of swans transform into humans. They came and sat close to him. </p><p></p><p>Gurmukh asked them the question also. The pair explained that they were born as crows but upon meeting the Gurmukh, they became cranes, upon meeting him again, they became swans, and then humans. Upon meeting a Sadhu, within the course of three days they were blessed with what would have otherwise taken several lifetimes. </p><p></p><p>(The above was paraphrased from 'Divine Mystic Reflections on Gurmat' p. 183) </p><p></p><p>Recently, while strolling in a state of spiritual reflection, I saw a pair of crows, and I remembered the incident above. As I approached the crows they flew away the instant they saw me. But they soon returned. Still as crows. </p><p></p><p>What are the lessons to be learned here? Here are some choices: </p><p></p><p>1. Such supernatural phenomena occurred only during the time of the Gurus, not today. </p><p>2. The pair of crows that returned could be a different pair, not the same that flew away. </p><p>3. I am not a Gurmukh. Therefore, it was foolish of me to expect similar results. </p><p>4. Sitting early in the morning and repeating 'Waheguru' would yield a better outcome. </p><p>5. The actual process is much subtler than how it is symbolically presented in those books. </p><p>6. Meeting Guru Nanak accelerated the process, so that the Gurmukh learns the lesson quickly. </p><p>7. The desire to meet a Gurmukh had turned this Sikh into a Gurmukh, worthy of Darshan himself. </p><p>8. Spiritual people teach by example and they avoid arguments and elaborate explanations. </p><p>9. Before the advent of Sangat, Dharamsals and Teerath (pilgrimage) facilitated meeting holy people. </p><p>10. Truth is always the same. Thus, regardless, the lesson applies to us just as much today as it did then. </p><p></p><p>In my opinion, the correct choice is all of the above, except the first one. Let us see why meeting a Gurmukh is so important and what is the significance of Sat Sangat. </p><p></p><p>Sikh Panth is a living Panth. Do we understand what makes it a living path; is it the ordinary Sikhs or a Gurmukh like the one in the episode above? What makes this Panth different and superior than all the religions? Which ingredients assure its survival, undiluted and unadulterated, for the future generations? Most of us would say, Gurbani. But in my opinion, it is the implementation of Gurbani. Not to mention the Khalsa Rehit, but that is a separate subject. </p><p></p><p>Gurbani lists Sangat as essential to living a normal life as a human (427:6). Sat Sangat is just as important as reading Gurbani, because it transforms our heart so that we can truly understand the message of Gurbani (1316:6-. We need to examine ourselves: is the Sangat working for us in this sense? If not, why not? Do we understand what Sat Sangat means? Does a crowd of people like us represent Sat Sangat? Does the company of others just like us, adequately fulfill all the conditions of being in the Sadh Sangat? In other words, what is the role of a Sadh or a Sant in Sikh Panth?</p></blockquote><p></p>
[QUOTE="sunsingh, post: 81065, member: 6546"] [U][B]Detail explanation of Sant and Bramgyani: " Written by Yuktanand singh. [/B][/U] Waheguru Ji Ka Khalsa! Waheguru Ji Ki Fateh!! Sadh Sangat and Shabad Guru, these two are important pillars of the Panth. Guru Ji has said, "Have friendship with a Gurmukh, and set your heart on the true Guru" (1421:5). This is our staple in our spiritual journey on this earth. These days, we have the Shabad as our Guru, but we seem to be losing the art of Sadh Sangat. So, here is an article on this difficult and touchy subject. Please excuse its length. It is divided into six sections. It is difficult to be cognizant of various contentions and still keep it short and free of redundancy. An effort is made to keep it within the tenets of Gurmat. Please offer correction of mistakes. [U]Section I [/U] During the time of Guru Nanak, there was a Gurmukh who, in his Dharamsal, would serve every holy man passing through his village. He asked all these holy men the same question, "What is the benefit of meeting or serving the Sant or a Sadhu?" Everyone said that one is blessed with happiness, riches, health, long life, children, etc. but being a Gurmukh, he was not satisfied with their answer. One day he met Guru Nanak and asked him this question. Guru Nanak, instead of explaining it, told him to go in the jungle early in the morning, sit below a certain tree and repeat 'Waheguru' for some time. The Gurmukh did exactly as he was told. He noticed a pair of crows sitting on the tree. While he was sitting there they had transformed into white cranes. But he felt that he still did not receive the answer to his question. So Guru Nanak told him to repeat the same the next day. Next day he noticed that these white cranes turned into swans. He still did not see the answer to his question. So Guru Ji told him to go back. Next morning, while sitting and reciting 'Waheguru' he observed that pair of swans transform into humans. They came and sat close to him. Gurmukh asked them the question also. The pair explained that they were born as crows but upon meeting the Gurmukh, they became cranes, upon meeting him again, they became swans, and then humans. Upon meeting a Sadhu, within the course of three days they were blessed with what would have otherwise taken several lifetimes. (The above was paraphrased from 'Divine Mystic Reflections on Gurmat' p. 183) Recently, while strolling in a state of spiritual reflection, I saw a pair of crows, and I remembered the incident above. As I approached the crows they flew away the instant they saw me. But they soon returned. Still as crows. What are the lessons to be learned here? Here are some choices: 1. Such supernatural phenomena occurred only during the time of the Gurus, not today. 2. The pair of crows that returned could be a different pair, not the same that flew away. 3. I am not a Gurmukh. Therefore, it was foolish of me to expect similar results. 4. Sitting early in the morning and repeating 'Waheguru' would yield a better outcome. 5. The actual process is much subtler than how it is symbolically presented in those books. 6. Meeting Guru Nanak accelerated the process, so that the Gurmukh learns the lesson quickly. 7. The desire to meet a Gurmukh had turned this Sikh into a Gurmukh, worthy of Darshan himself. 8. Spiritual people teach by example and they avoid arguments and elaborate explanations. 9. Before the advent of Sangat, Dharamsals and Teerath (pilgrimage) facilitated meeting holy people. 10. Truth is always the same. Thus, regardless, the lesson applies to us just as much today as it did then. In my opinion, the correct choice is all of the above, except the first one. Let us see why meeting a Gurmukh is so important and what is the significance of Sat Sangat. Sikh Panth is a living Panth. Do we understand what makes it a living path; is it the ordinary Sikhs or a Gurmukh like the one in the episode above? What makes this Panth different and superior than all the religions? Which ingredients assure its survival, undiluted and unadulterated, for the future generations? Most of us would say, Gurbani. But in my opinion, it is the implementation of Gurbani. Not to mention the Khalsa Rehit, but that is a separate subject. Gurbani lists Sangat as essential to living a normal life as a human (427:6). Sat Sangat is just as important as reading Gurbani, because it transforms our heart so that we can truly understand the message of Gurbani (1316:6-. We need to examine ourselves: is the Sangat working for us in this sense? If not, why not? Do we understand what Sat Sangat means? Does a crowd of people like us represent Sat Sangat? Does the company of others just like us, adequately fulfill all the conditions of being in the Sadh Sangat? In other words, what is the role of a Sadh or a Sant in Sikh Panth? [/QUOTE]
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