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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="drkhalsa" data-source="post: 3801" data-attributes="member: 384"><p>Dear Caramel </p><p></p><p>Dont ever worry about offence I am sikh so by defination I am here to learn </p><p></p><p>I am still not clear what are you looking for expecting out the word Waheguru but i found some references on internet related to that </p><p>Waheguru is the distinctive name of the Supreme Being in the Sikh dispensation, like Yahweh in Judaism and Allah in Islam. In Sikh scripture, the Guru Granth Sahib, the term Waheguru does not figure in the compositions of the Sikh Gurus, though it occurs therein, both as Vahiguru and Vahguru , in the hymns of Bhatt Gayand, the bard contemporary with Guru Arjan, and also in the Varan of Bhai Gurdas. Guru Gobind Singh used Vaheguru in the invocatory formula - Eke Ongkaar Sri Vaheguru Ji Ki Fateh, beside the traditional Ik Ongkaar Satgur Parsaad at the beginning of some of his compositions as well as in the Sikh salutation - Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh, varied as Sri Waheguru Ji Ki Fateh.</p><p>Modern scholars, affirm that the name Waheguru is owed originally to the Gurus, most likely to the founder of the faith, Guru Nanak, himself. Waheguru is a compound of two words, one from Persian and the other from Sanskrit, joined in a symbolic relationship to define the indefinable, indescribable Ultimate Reality. ‘Wah’ in Persian is an interjection of wonder and admiration. ‘Guru’ in Sanskrit means great, venerable, spiritual preceptor and has been frequently used by Guru Nanak and his successors for Sat-Guru (True Guru) or God. ‘Wah’ is wonder at the Divine might; ‘Gu’ is spiritual darkness while ‘Ru’ is illumination brought to eliminate this darkness. Cumulatively, the name implies wonder at the Divine Light eliminating spiritual darkness. It might also imply -‘Hail the Lord whose Name eliminates spiritual darkness’ Thus the two constituents of Waheguru (Wahe+Guru) implies the state of wondrous ecstasy and offering homage to the Lord.</p><p>The attitude of wonder and total submission at the sight of Divine Greatness is prominently visible in Guru Nanak when he wrote Gurbani, for example:-</p><p>Gagan Mai Thaal Rav Chand Deepak Bane Taarka Mandal Janak Moti - In the bowl of the sky, the sun and moon are the lamps; the stars in the constellations are the pearls (Raag Dhanasri, GGS - 663)</p><p>Kete Pavan Pani Vaisantar Kete Kaan Mahes, Kete Bareme Gharat Ghariah Roop Rang Ka Ves - So many winds, waters and fires; so many Krishnas and Shivas. So many Brahmas, fashioning forms of great beauty, adorned and dressed in many colours (Japji);</p><p>Vismaad Naad (wonderous is the sound) Vismaad Ved (wonderous is the wisdom)… ( Asa Di Vaar, GGS - 462-475)</p><p>Wonder and ecstasy are expressed at the cosmic order and its mystery full of Divinely-appointed system. This last saloke concludes with ‘ Ever present to our gage is wonder. At the sight of this mystery are we wonderstruck. Only by supreme good fortune is it unravelled.’ Continuing to the next Saloke to Pauri 4, Guru Ji says:</p><p></p><p></p><p></p><p></p><p></p><p>Sikhism has a doctrinal affirmation of Waheguru, instituted by Guru Nanak. This is the Gurmantar, or Guru's creed. Note the use of mantar here for creed: the Mool Mantra can be called the Mool Mantar and mean creed.</p><p>Wahe implies wonderful, magnificent and astounding and is an objective understanding of the majesty of God. Guru means God subjectively because it comes from Gu, darkness, and ru is from light (or lightness). So God here is both objective existence and subjective expression. God then comes fully to humanity through the Gurus, and is made real and experienced through this both objective and subjective state.</p><p>God is not as such described. Rather it is God as revealed coming through the light and word of Guru Nanak, God's manifestation. However, this is still the naming of God, or Naam, and this is dependent on Gurpasad, or the Guru's grace</p><p></p><p>I still think teh imporatnce of Waheguru is its representaiomn to Formless God and may be compared to formless representatiomn to Allah BUT NOT RAM as you said as he was an historical personality and cant represent the formless god.</p></blockquote><p></p>
[QUOTE="drkhalsa, post: 3801, member: 384"] Dear Caramel Dont ever worry about offence I am sikh so by defination I am here to learn I am still not clear what are you looking for expecting out the word Waheguru but i found some references on internet related to that Waheguru is the distinctive name of the Supreme Being in the Sikh dispensation, like Yahweh in Judaism and Allah in Islam. In Sikh scripture, the Guru Granth Sahib, the term Waheguru does not figure in the compositions of the Sikh Gurus, though it occurs therein, both as Vahiguru and Vahguru , in the hymns of Bhatt Gayand, the bard contemporary with Guru Arjan, and also in the Varan of Bhai Gurdas. Guru Gobind Singh used Vaheguru in the invocatory formula - Eke Ongkaar Sri Vaheguru Ji Ki Fateh, beside the traditional Ik Ongkaar Satgur Parsaad at the beginning of some of his compositions as well as in the Sikh salutation - Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh, varied as Sri Waheguru Ji Ki Fateh. Modern scholars, affirm that the name Waheguru is owed originally to the Gurus, most likely to the founder of the faith, Guru Nanak, himself. Waheguru is a compound of two words, one from Persian and the other from Sanskrit, joined in a symbolic relationship to define the indefinable, indescribable Ultimate Reality. ‘Wah’ in Persian is an interjection of wonder and admiration. ‘Guru’ in Sanskrit means great, venerable, spiritual preceptor and has been frequently used by Guru Nanak and his successors for Sat-Guru (True Guru) or God. ‘Wah’ is wonder at the Divine might; ‘Gu’ is spiritual darkness while ‘Ru’ is illumination brought to eliminate this darkness. Cumulatively, the name implies wonder at the Divine Light eliminating spiritual darkness. It might also imply -‘Hail the Lord whose Name eliminates spiritual darkness’ Thus the two constituents of Waheguru (Wahe+Guru) implies the state of wondrous ecstasy and offering homage to the Lord. The attitude of wonder and total submission at the sight of Divine Greatness is prominently visible in Guru Nanak when he wrote Gurbani, for example:- Gagan Mai Thaal Rav Chand Deepak Bane Taarka Mandal Janak Moti - In the bowl of the sky, the sun and moon are the lamps; the stars in the constellations are the pearls (Raag Dhanasri, GGS - 663) Kete Pavan Pani Vaisantar Kete Kaan Mahes, Kete Bareme Gharat Ghariah Roop Rang Ka Ves - So many winds, waters and fires; so many Krishnas and Shivas. So many Brahmas, fashioning forms of great beauty, adorned and dressed in many colours (Japji); Vismaad Naad (wonderous is the sound) Vismaad Ved (wonderous is the wisdom)… ( Asa Di Vaar, GGS - 462-475) Wonder and ecstasy are expressed at the cosmic order and its mystery full of Divinely-appointed system. This last saloke concludes with ‘ Ever present to our gage is wonder. At the sight of this mystery are we wonderstruck. Only by supreme good fortune is it unravelled.’ Continuing to the next Saloke to Pauri 4, Guru Ji says: Sikhism has a doctrinal affirmation of Waheguru, instituted by Guru Nanak. This is the Gurmantar, or Guru's creed. Note the use of mantar here for creed: the Mool Mantra can be called the Mool Mantar and mean creed. Wahe implies wonderful, magnificent and astounding and is an objective understanding of the majesty of God. Guru means God subjectively because it comes from Gu, darkness, and ru is from light (or lightness). So God here is both objective existence and subjective expression. God then comes fully to humanity through the Gurus, and is made real and experienced through this both objective and subjective state. God is not as such described. Rather it is God as revealed coming through the light and word of Guru Nanak, God's manifestation. However, this is still the naming of God, or Naam, and this is dependent on Gurpasad, or the Guru's grace I still think teh imporatnce of Waheguru is its representaiomn to Formless God and may be compared to formless representatiomn to Allah BUT NOT RAM as you said as he was an historical personality and cant represent the formless god. [/QUOTE]
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