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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="sunmukh" data-source="post: 134747" data-attributes="member: 11050"><p>Ek OnKaar Sat Naamu</p><p> </p><p>Prakash ji, you are quite right about the "u" in Sat Naamu. I have also thought about this previously, but decided it made no difference to what I understood from Sikh ideology. It is the overall ideology or philosophy, that I am interested in, and not technical points, or precise meanings of single words or lines. I have selected this introduction to posts, and most readers will understand pretty well what is meant by the phrase. </p><p> </p><p>However to respond to your point, I think the "u" in Sat Naamu, is simply a very subtle soft "uh" --- it is possessive form of the verb "to be". This implies "OnKaar" <strong><u>is</u></strong> "Truth", the "Naam" referred to by peers and predecessors of Guru Nanak Dev ji, and hence the "Naam" referred to in the remainder of SGGS ji. Naam is an ancient term, but Guru Nanak Dev ji is emphasising by use of the "u" that the only "Naam" is Truth, and nothing else. There is nobody who can give "naam" and people do not have to receive "naam". All people have to do is understand Truth is OnKaar, and Truth is a complete representation of that same "naam" of vedic faiths. Hence we can interpret "Ek OnKaar Sat Naamu" as " One Creator Lord; Truth is the embodiment of that One Creator Lord"</p><p> </p><p>This brings us to what you see in different versions of root words. Grammar will make subtle differences, but unless you wish to undertake a supreme scholarly project, which of course you are most entitled to do, you will have to accept standard interpretations until they disturb you. Some differences may even be down to evolution of words, and mis-spellings. Language changes and all are prone to error save for God.</p><p> </p><p>The essence of Gurbani comes through without deep investigations. Guru ji occasionally mocks those who made very intense studies and debated endlessly over technical issues, but lost the main message whilst entrapped in such studies. Nobody knows God but God Himself. This is a loud statement in Gurbani. One can search forever and debate forever but no-one will find a complete solution or full representation to the nature of God. One has to rely on faith. </p><p> </p><p>When you have established a clear vision of what you can take from Sikhi, then that will be enough to follow that path. You must have faith in it. Going down the path is far more important than knowing the exact nature of the path. It could be made of concrete, tarmac, grass or mud, but if one does not set foot on it because one wants to know what one treads on, then there will be no possibility of reaching any destination. </p><p> </p><p>As for my faith, surrendering oneself to leadership kindly provided by God in the form of the Sat Guru He generously implants in each and every sentient being, will eventually take one to God. One requires faith in the path that God sets for all. His Hukam that one accepts. He has set the path, so it cannot be false. If not we can spend time debating, or turning to countless babas or prophets whilst we dither over what to accept. Whilst we dither the opportunity to grasp this chance to escape from the cycle of reincarnation dwindles away. There is only Truth, no miraculous fast-track routes, and no unique path. </p><p> </p><p>I get this advice from Guru ji from the shabd you mention on P490:</p><p> </p><p>One has to accept what God gives, and go wherever He leads us by virtue of delegation of that role to Sat Guru (who resides in the temple of one's mind), if we want peace of mind here and now. If we surrender to that Guru then one loses one's own identity (rooted in ego), and hence merges with that Sat Guru. We are liberated from our own delusions and attachments, and see things as they really are. This is Truth. </p><p> </p><p>Sat Sri Akal</p></blockquote><p></p>
[QUOTE="sunmukh, post: 134747, member: 11050"] Ek OnKaar Sat Naamu Prakash ji, you are quite right about the "u" in Sat Naamu. I have also thought about this previously, but decided it made no difference to what I understood from Sikh ideology. It is the overall ideology or philosophy, that I am interested in, and not technical points, or precise meanings of single words or lines. I have selected this introduction to posts, and most readers will understand pretty well what is meant by the phrase. However to respond to your point, I think the "u" in Sat Naamu, is simply a very subtle soft "uh" --- it is possessive form of the verb "to be". This implies "OnKaar" [B][U]is[/U][/B] "Truth", the "Naam" referred to by peers and predecessors of Guru Nanak Dev ji, and hence the "Naam" referred to in the remainder of SGGS ji. Naam is an ancient term, but Guru Nanak Dev ji is emphasising by use of the "u" that the only "Naam" is Truth, and nothing else. There is nobody who can give "naam" and people do not have to receive "naam". All people have to do is understand Truth is OnKaar, and Truth is a complete representation of that same "naam" of vedic faiths. Hence we can interpret "Ek OnKaar Sat Naamu" as " One Creator Lord; Truth is the embodiment of that One Creator Lord" This brings us to what you see in different versions of root words. Grammar will make subtle differences, but unless you wish to undertake a supreme scholarly project, which of course you are most entitled to do, you will have to accept standard interpretations until they disturb you. Some differences may even be down to evolution of words, and mis-spellings. Language changes and all are prone to error save for God. The essence of Gurbani comes through without deep investigations. Guru ji occasionally mocks those who made very intense studies and debated endlessly over technical issues, but lost the main message whilst entrapped in such studies. Nobody knows God but God Himself. This is a loud statement in Gurbani. One can search forever and debate forever but no-one will find a complete solution or full representation to the nature of God. One has to rely on faith. When you have established a clear vision of what you can take from Sikhi, then that will be enough to follow that path. You must have faith in it. Going down the path is far more important than knowing the exact nature of the path. It could be made of concrete, tarmac, grass or mud, but if one does not set foot on it because one wants to know what one treads on, then there will be no possibility of reaching any destination. As for my faith, surrendering oneself to leadership kindly provided by God in the form of the Sat Guru He generously implants in each and every sentient being, will eventually take one to God. One requires faith in the path that God sets for all. His Hukam that one accepts. He has set the path, so it cannot be false. If not we can spend time debating, or turning to countless babas or prophets whilst we dither over what to accept. Whilst we dither the opportunity to grasp this chance to escape from the cycle of reincarnation dwindles away. There is only Truth, no miraculous fast-track routes, and no unique path. I get this advice from Guru ji from the shabd you mention on P490: One has to accept what God gives, and go wherever He leads us by virtue of delegation of that role to Sat Guru (who resides in the temple of one's mind), if we want peace of mind here and now. If we surrender to that Guru then one loses one's own identity (rooted in ego), and hence merges with that Sat Guru. We are liberated from our own delusions and attachments, and see things as they really are. This is Truth. Sat Sri Akal [/QUOTE]
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