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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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Interfaith Dialogues
Yoga, And Other Practices, And Gurbani
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<blockquote data-quote="spnadmin" data-source="post: 90829" data-attributes="member: 35"><p>Yes -- The Lord Himself is the Yogi as described by Sri Guru Ram Das on Ang 165. Here is one of several shabads that answer the first part of your question</p><p></p><p> </p><p><span style="color: DarkGreen">ਹਰਿ ਆਪੇ ਜੋਗੀ ਡੰਡਾਧਾਰੀ ॥ </span></p><p><span style="color: DarkGreen">har aapae jogee ddanddaadhhaaree ||</span></p><p><span style="color: DarkGreen">The Lord Himself is the Yogi, who wields the staff of authority.</span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen"></span> <span style="color: DarkGreen"> ਹਰਿ ਆਪੇ ਰਵਿ ਰਹਿਆ ਬਨਵਾਰੀ ॥ਹਰਿ ਆਪੇ ਤਪੁ ਤਾਪੈ ਲਾਇ ਤਾਰੀ ॥੧॥ </span></p><p><span style="color: DarkGreen">har aapae rav rehiaa banavaaree || har aapae thap thaapai laae thaaree ||1||</span></p><p><span style="color: DarkGreen">The Lord Himself practices tapa - intense self-disciplined meditation; He is deeply absorbed in His primal trance. ||1||</span></p><p><span style="color: DarkGreen"></span> <span style="color: DarkGreen"> </span></p><p> <span style="color: DarkGreen">ਐਸਾ ਮੇਰਾ ਰਾਮੁ ਰਹਿਆ ਭਰਪੂਰਿ ॥ </span></p><p><span style="color: DarkGreen">aisaa maeraa raam rehiaa bharapoor ||</span></p><p><span style="color: DarkGreen">Such is my Lord, who is all-pervading everywhere.</span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen"></span> <span style="color: DarkGreen"> ਨਿਕਟਿ ਵਸੈ ਨਾਹੀ ਹਰਿ ਦੂਰਿ ॥੧॥ ਰਹਾਉ ॥ </span></p><p><span style="color: DarkGreen">nikatt vasai naahee har dhoor ||1|| rehaao ||</span></p><p><span style="color: DarkGreen">He dwells near at hand - the Lord is not far away. ||1||Pause||</span></p><p><span style="color: DarkGreen"></span> <span style="color: DarkGreen"> </span></p><p> <span style="color: DarkGreen">ਹਰਿ ਆਪੇ ਸਬਦੁ ਸੁਰਤਿ ਧੁਨਿ ਆਪੇ ॥ </span></p><p><span style="color: DarkGreen">har aapae sabadh surath dhhun aapae ||</span></p><p><span style="color: DarkGreen">The Lord Himself is the Word of the Shabad. He Himself is the awareness, attuned to its music.</span></p><p><span style="color: DarkGreen"></span></p><p><span style="color: DarkGreen"></span> <span style="color: DarkGreen"> ਹਰਿ ਆਪੇ ਵੇਖੈ ਵਿਗਸੈ ਆਪੇ ॥ </span></p><p><span style="color: DarkGreen">har aapae vaekhai vigasai aapae ||</span></p><p><span style="color: DarkGreen">The Lord Himself beholds, and He Himself blossoms forth.</span></p><p><span style="color: DarkGreen"></span> <span style="color: DarkGreen"> </span></p><p> <span style="color: DarkGreen">ਹਰਿ ਆਪਿ ਜਪਾਇ ਆਪੇ ਹਰਿ ਜਾਪੇ ॥੨॥ </span></p><p><span style="color: DarkGreen">har aap japaae aapae har jaapae ||2||</span></p><p><span style="color: DarkGreen">The Lord Himself chants, and the Lord Himself inspires others to chant. ||2|</span>|</p><p></p><p>It means that one need look nowhere other than the Lord (be a Gurmukh and turn your face to the Lord and away from distractions) -- Look to the Lord to find the Lord.</p><p></p><p>The last line -- <span style="color: DarkGreen"> ਹਰਿ ਆਪਿ ਜਪਾਇ ਆਪੇ ਹਰਿ ਜਾਪੇ ॥੨॥ har aap japaae aapae har jaapae ||2||</span></p><p> <span style="color: DarkGreen">The Lord Himself chants, and the Lord Himself inspires others to chant. ||2|</span>|</p><p></p><p>Listen to His Chant - the Shabad of the Guru, the ShabadGuru, the Sound Current of the Shabad. A few lines earlier it says, <span style="color: DarkGreen">ਹਰਿ ਆਪੇ ਸਬਦੁ ਸੁਰਤਿ ਧੁਨਿ ਆਪੇ ॥ </span></p><p> <span style="color: DarkGreen">har aapae sabadh surath dhhun aapae || The Lord Himself is the Word of the Shabad. He Himself is the awareness, attuned to its music.</span></p><p></p><p>This is why one does well to lilsten to his Shabad, be attuned to His music , and open oneself to His inspiration to chant his music.</p><p></p><p>The shabad basically confrims the ideas posted earlier -- There is no need to look outward at 8 levels or 5 levels of yoga or 12 yoga disciplines (matts) to find the Divine Name. And the practice is also booby-trapped. There is the possibility of falling into the ego of false-spirituality which can take a person off the path of dharma permanentlly. </p><p></p><p></p><p>As to the question of <span style="font-family: 'Arial Black'">or taken from the Dasam Granth</span></p><p><strong><span style="font-family: 'Arial Black'">'Khharti Ka Poot Hon, Baahman Ko Nahey, Kaiy Tapp Aavat Hon Jo Karon</span></strong></p><p><strong><span style="font-family: 'Arial Black'"><span style="font-family: 'Arial'"></span></span></strong></p><p><strong><span style="font-family: 'Arial Black'"><span style="font-family: 'Arial'"></span> </span></strong><span style="font-family: 'Arial'">Sinister ji, you are using an non-standard transliteration scheme. Often times Punjabi speakers spell the Old Punjabi the way it sounds to them and the result is not searchable on search engines. So without the Gurmukhi or the panna for this tuk it has been difficult to find the shabad. </span><span style="font-family: 'Arial Black'"><span style="font-family: 'Arial'">Or you could give me a more standard transliteration. For example, do you mean by "Khharti" the word "Kartee" ? Or for "Kaly" do you mean "Kalee? Or for "tapp" do you mean "taap"? The only word that comes up on the engine from the tuk you quoted is "poot" and the tuk that you give is not associated with "poot" Could you mean Putanna in stead of "poot hon" ? </span></span><strong><span style="font-family: 'Arial Black'">Need the Gurmukhi minimally.</span></strong></p><p><strong><span style="font-family: 'Arial Black'"></span></strong></p><p><strong><span style="font-family: 'Arial Black'"></span></strong><span style="font-family: 'Arial'">In Dasam Granth, a very interesting perspective on yoga surfaces that is even more critical in its view than found in Guru Granth. </span><span style="font-family: 'Arial Black'">I<span style="font-family: 'Arial'">n Dasam Granth the practice of yoga is almost always associated with individuals who frequent cemetaries, cremation grounds, and battlefields strewn with dead warriors. In a metaphoric sense, they abide with ghoulish creatures who feed on the blood of dead warriors, feed on suffering. In other words, they are social and spiritual parasites. Please think about the meaning of this in historical context. I don't want to say anything in judgement today. Sri Guru Gobind Singh ji using powerful metaphors to keep his Sikhs close to the central messages of the Shabad Guru, painted images of yogis as souls who were truly lost. The image of the yogi/yogan in Dasam Granth is a topic of its own IMHO</span>.</span><strong><span style="font-family: 'Arial Black'"> :wink:</span></strong></p><p><strong><span style="font-family: 'Arial Black'"></span></strong></p></blockquote><p></p>
[QUOTE="spnadmin, post: 90829, member: 35"] Yes -- The Lord Himself is the Yogi as described by Sri Guru Ram Das on Ang 165. Here is one of several shabads that answer the first part of your question [COLOR=DarkGreen]ਹਰਿ ਆਪੇ ਜੋਗੀ ਡੰਡਾਧਾਰੀ ॥ har aapae jogee ddanddaadhhaaree || The Lord Himself is the Yogi, who wields the staff of authority. [/COLOR] [COLOR=DarkGreen] ਹਰਿ ਆਪੇ ਰਵਿ ਰਹਿਆ ਬਨਵਾਰੀ ॥ਹਰਿ ਆਪੇ ਤਪੁ ਤਾਪੈ ਲਾਇ ਤਾਰੀ ॥੧॥ har aapae rav rehiaa banavaaree || har aapae thap thaapai laae thaaree ||1|| The Lord Himself practices tapa - intense self-disciplined meditation; He is deeply absorbed in His primal trance. ||1|| [/COLOR] [COLOR=DarkGreen] ਐਸਾ ਮੇਰਾ ਰਾਮੁ ਰਹਿਆ ਭਰਪੂਰਿ ॥ aisaa maeraa raam rehiaa bharapoor || Such is my Lord, who is all-pervading everywhere. [/COLOR] [COLOR=DarkGreen] ਨਿਕਟਿ ਵਸੈ ਨਾਹੀ ਹਰਿ ਦੂਰਿ ॥੧॥ ਰਹਾਉ ॥ nikatt vasai naahee har dhoor ||1|| rehaao || He dwells near at hand - the Lord is not far away. ||1||Pause|| [/COLOR] [COLOR=DarkGreen] ਹਰਿ ਆਪੇ ਸਬਦੁ ਸੁਰਤਿ ਧੁਨਿ ਆਪੇ ॥ har aapae sabadh surath dhhun aapae || The Lord Himself is the Word of the Shabad. He Himself is the awareness, attuned to its music. [/COLOR] [COLOR=DarkGreen] ਹਰਿ ਆਪੇ ਵੇਖੈ ਵਿਗਸੈ ਆਪੇ ॥ har aapae vaekhai vigasai aapae || The Lord Himself beholds, and He Himself blossoms forth. [/COLOR] [COLOR=DarkGreen] ਹਰਿ ਆਪਿ ਜਪਾਇ ਆਪੇ ਹਰਿ ਜਾਪੇ ॥੨॥ har aap japaae aapae har jaapae ||2|| The Lord Himself chants, and the Lord Himself inspires others to chant. ||2|[/COLOR]| It means that one need look nowhere other than the Lord (be a Gurmukh and turn your face to the Lord and away from distractions) -- Look to the Lord to find the Lord. The last line -- [COLOR=DarkGreen] ਹਰਿ ਆਪਿ ਜਪਾਇ ਆਪੇ ਹਰਿ ਜਾਪੇ ॥੨॥ har aap japaae aapae har jaapae ||2|| The Lord Himself chants, and the Lord Himself inspires others to chant. ||2|[/COLOR]| Listen to His Chant - the Shabad of the Guru, the ShabadGuru, the Sound Current of the Shabad. A few lines earlier it says, [COLOR=DarkGreen]ਹਰਿ ਆਪੇ ਸਬਦੁ ਸੁਰਤਿ ਧੁਨਿ ਆਪੇ ॥ har aapae sabadh surath dhhun aapae || The Lord Himself is the Word of the Shabad. He Himself is the awareness, attuned to its music.[/COLOR] This is why one does well to lilsten to his Shabad, be attuned to His music , and open oneself to His inspiration to chant his music. The shabad basically confrims the ideas posted earlier -- There is no need to look outward at 8 levels or 5 levels of yoga or 12 yoga disciplines (matts) to find the Divine Name. And the practice is also booby-trapped. There is the possibility of falling into the ego of false-spirituality which can take a person off the path of dharma permanentlly. As to the question of [FONT=Arial Black]or taken from the Dasam Granth[/FONT] [B][FONT=Arial Black]'Khharti Ka Poot Hon, Baahman Ko Nahey, Kaiy Tapp Aavat Hon Jo Karon [FONT=Arial] [/FONT] [/FONT][/B][FONT=Arial]Sinister ji, you are using an non-standard transliteration scheme. Often times Punjabi speakers spell the Old Punjabi the way it sounds to them and the result is not searchable on search engines. So without the Gurmukhi or the panna for this tuk it has been difficult to find the shabad. [/FONT][FONT=Arial Black][FONT=Arial]Or you could give me a more standard transliteration. For example, do you mean by "Khharti" the word "Kartee" ? Or for "Kaly" do you mean "Kalee? Or for "tapp" do you mean "taap"? The only word that comes up on the engine from the tuk you quoted is "poot" and the tuk that you give is not associated with "poot" Could you mean Putanna in stead of "poot hon" ? [/FONT][/FONT][B][FONT=Arial Black]Need the Gurmukhi minimally. [/FONT][/B][FONT=Arial]In Dasam Granth, a very interesting perspective on yoga surfaces that is even more critical in its view than found in Guru Granth. [/FONT][FONT=Arial Black]I[FONT=Arial]n Dasam Granth the practice of yoga is almost always associated with individuals who frequent cemetaries, cremation grounds, and battlefields strewn with dead warriors. In a metaphoric sense, they abide with ghoulish creatures who feed on the blood of dead warriors, feed on suffering. In other words, they are social and spiritual parasites. Please think about the meaning of this in historical context. I don't want to say anything in judgement today. Sri Guru Gobind Singh ji using powerful metaphors to keep his Sikhs close to the central messages of the Shabad Guru, painted images of yogis as souls who were truly lost. The image of the yogi/yogan in Dasam Granth is a topic of its own IMHO[/FONT].[/FONT][B][FONT=Arial Black] :wink: [/FONT][/B] [/QUOTE]
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