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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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Inspirational
Why Should We Read Guru Granth Sahib, When We Cannot Understand A Single Word?
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<blockquote data-quote="Archived_member14" data-source="post: 133954" data-attributes="member: 586"><p>I may be able to add something to this discussion.</p><p></p><p>Imagine we never get to hear about the good; is it not likely then that our lives would be dominated by evil? If we never hear about the Truth, would we not live in total ignorance? </p><p></p><p>The self enlightened person is very rare, but even he would have heard much in previous lives. But also in that particular lifetime he would need some signs and support with regard to other levels of goodness. Indeed to become enlightened is said to be the result of “much hearing”. </p><p></p><p>So there is no doubt about the importance of hearing and discussions with reference to all kinds of good. And we often take for granted this, but the fact is that more precious than anything else is this opportunity to hear and discuss the Truth and related to this, being born a human at a time where such teachings are available. </p><p></p><p>However the truth being not in the books there is also this that the person who reads them, must have the capacity to understand. And also this capacity to understand is not the only determining factor, but also what is conveyed must suit the individual accumulations. One person may like poetic expressions and another not. One parable may work for one and not for another. For the same person, one moment there can be understanding of a certain phrase and another moment one feels too dense to understand anything. A child would need to be given examples which he at his age can relate or in terms of stories that are interesting. </p><p></p><p>All this again, can’t be taken as a general rule applicable to all. There is another important factor to consider, which is that what we hear and when depends on karma and merit accumulated in the past. The meeting of the teacher, one who can guide or at least initially express just the right words for us, is a result of past good deeds and our accumulated tendency to understand. The continued interest, besides depending on our own capacity is also on the opportunity to associate with like minded people on a regular basis. None of these is within anyone’s ability to control and determine, and to think otherwise will only result in going off the path.</p><p></p><p>In the same vein is this matter about reading texts. As skeptic.freethinker1 said: </p><p>Quote:</p><p>“ I don't think it serves any purpose to just go through the motions of reading it if you aren't able to understand it.” <end quote></p><p></p><p>Actually I think in fact that it can be very harmful if one is not lead to reading with wholesome interest. If we read out of attachment and fear, then clearly more of these will accumulate. What’s worse is that it can be encouraging of the inclination to rite and ritual, which comes down to a mistaken reading of cause and effect. So better that the interest in this be from a necessary minimal and allowed to grow naturally to what then may become a daily routine so to speak. In this case, although one may often be disheartened by the attachments, aversions and ignorance which must necessarily still be very much there, at least one does not end up encouraging the worse of all the evils, namely this blind following of “going through the motions of this or that activity”. After all, wasn’t the warning against these things the highlight of Guru Nanak’s teachings? </p><p></p><p>It can be seen that coming out of such blindness of wrong understanding about cause and effect is mischief of all sorts. One wrong encourages wrong in other areas. Evil will be mistaken for good and one ends up like a man lost in the dark forest without any sense of direction, dying and being reborn again there over and over again.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 133954, member: 586"] I may be able to add something to this discussion. Imagine we never get to hear about the good; is it not likely then that our lives would be dominated by evil? If we never hear about the Truth, would we not live in total ignorance? The self enlightened person is very rare, but even he would have heard much in previous lives. But also in that particular lifetime he would need some signs and support with regard to other levels of goodness. Indeed to become enlightened is said to be the result of “much hearing”. So there is no doubt about the importance of hearing and discussions with reference to all kinds of good. And we often take for granted this, but the fact is that more precious than anything else is this opportunity to hear and discuss the Truth and related to this, being born a human at a time where such teachings are available. However the truth being not in the books there is also this that the person who reads them, must have the capacity to understand. And also this capacity to understand is not the only determining factor, but also what is conveyed must suit the individual accumulations. One person may like poetic expressions and another not. One parable may work for one and not for another. For the same person, one moment there can be understanding of a certain phrase and another moment one feels too dense to understand anything. A child would need to be given examples which he at his age can relate or in terms of stories that are interesting. All this again, can’t be taken as a general rule applicable to all. There is another important factor to consider, which is that what we hear and when depends on karma and merit accumulated in the past. The meeting of the teacher, one who can guide or at least initially express just the right words for us, is a result of past good deeds and our accumulated tendency to understand. The continued interest, besides depending on our own capacity is also on the opportunity to associate with like minded people on a regular basis. None of these is within anyone’s ability to control and determine, and to think otherwise will only result in going off the path. In the same vein is this matter about reading texts. As skeptic.freethinker1 said: Quote: “ I don't think it serves any purpose to just go through the motions of reading it if you aren't able to understand it.” <end quote> Actually I think in fact that it can be very harmful if one is not lead to reading with wholesome interest. If we read out of attachment and fear, then clearly more of these will accumulate. What’s worse is that it can be encouraging of the inclination to rite and ritual, which comes down to a mistaken reading of cause and effect. So better that the interest in this be from a necessary minimal and allowed to grow naturally to what then may become a daily routine so to speak. In this case, although one may often be disheartened by the attachments, aversions and ignorance which must necessarily still be very much there, at least one does not end up encouraging the worse of all the evils, namely this blind following of “going through the motions of this or that activity”. After all, wasn’t the warning against these things the highlight of Guru Nanak’s teachings? It can be seen that coming out of such blindness of wrong understanding about cause and effect is mischief of all sorts. One wrong encourages wrong in other areas. Evil will be mistaken for good and one ends up like a man lost in the dark forest without any sense of direction, dying and being reborn again there over and over again. [/QUOTE]
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Why Should We Read Guru Granth Sahib, When We Cannot Understand A Single Word?
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