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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="Astroboy" data-source="post: 79018" data-attributes="member: 4990"><p><strong><span style="color: #663300"><span style="font-size: 9px"> JNANA YOGA OR THE YOGA OF KNOWLEDGE</span></span></strong> </p><p><span style="color: #663300"><span style="font-size: 9px">(RIGHT DISCRIMINATION )</span></span></p><p> <span style="color: #663300"><span style="font-size: 9px"> The path of Jnana is for those who are gifted with strong intellect or mental grasp and have a keen insight, capable of penetrating into the why and wherefore of things, so as to reach the core of reality. It means right discrimination and knowledge, the very first essential in the eightfold path of righteousness as enunciated by Buddha. It is from right understanding of the true values of life that everything else proceeds in the right direction, for without right and correct knowledge of Truth, all endeavors, with the best of intentions, are likely to go awry and land us sooner or later into difficulties.</span></span> </p><p><span style="color: #663300"><span style="font-size: 9px"> The importance of true knowledge is felt in fact in all aspects of yogic life whether Karma Yoga or Bhakti Yoga. In Karma Yoga, one needs to know and realize that one has a right to action or work and not to the fruit thereof. As one cannot but do work, the work is therefore to be performed in the true spirit of one's duty, a dedication unto the Lord, with the mind fixed on Him. The renunciation of attachment to the fruits brings evenness of temper, and in the calm of self-surrender lies true yoga of contemplation, a perfect peace born of total surrender of one's life to God.</span></span> </p><p><span style="color: #663300"><span style="font-size: 9px"> In Bhakti Yoga also, a bhakta or a devotee has, as a preliminary step, to understand the true significance of bhakti or devotion to the Lord and then to develop in himself a correct perspective, which may enable him to see the light of his <em>Isht-Deva </em>not only in human beings but in every form of life.</span></span> </p><p><span style="color: #663300"><span style="font-size: 9px"> In short, the path of Jnana Yoga lays emphasis on the true knowledge of the inmost Reality that is, or the true nature of atman. "Self-contemplation," the keynote of a true jnani, tries with the exercise of proper discrimination, to separate the apparently giant little self (the outer man) from the little great Self within (the inner man), for the self is the foe of Self, and self when properly trained becomes the friend of Self. The aim of this yoga is to chase away the darkness of ignorance with the torch of knowledge. It is a highly analytical path and for its successful working, one has to adhere diligently to three things:</span></span> </p><p><span style="color: #663300"><span style="font-size: 9px"> (i) <em>Shravan </em>or hearing: hearing the scriptures, the philosophic discourses, and above all, the living teachers of spirituality with first-hand experience of the Reality, who can transmit their own life impulse to those coming into contact with them, for it is in the company of the truly awakened soul that one awakens from one's long slumber.</span></span> </p><p><span style="color: #663300"><span style="font-size: 9px"> (ii) <em>Manan </em>or thinking: It consists in intense and thoughtful contemplation of what one has heard and understood so as to concretize the abstract, and make intellectual concepts the pulse of moment-to-moment living through a careful exercise of discrimination that distinguishes at every step the true from the false. It amounts to freeing the soul from the noose of egoism by all possible means at one's command. It is like churning butter out of the buttermilk.</span></span> </p><p><span style="color: #663300"><span style="font-size: 9px"> (iii) <em>Nidhyasan </em>or practice: It consists in shifting the center of gravity from the ephemeral and changing self to the abiding and eternal Self, from the circumference to the center of one's being. This gradually brings about detachment from the pairs of opposites--riches and poverty, health and disease, fame and ignominy, pleasure and pain, etc.--into which one and all tend to drift in the normal course of existence.</span></span> </p><p><span style="color: #663300"><span style="font-size: 9px"> The path of Jnana is a short-cut to yoga but it is frightfully steep, and very few can take to it. It requires a rare combination of razor-sharp intellect and intense spiritual longing, which only a few like Buddha and Shankara possess.</span></span> </p><p><span style="color: #663300"><span style="font-size: 9px"></span></span></p><p><span style="color: #663300"><span style="font-size: 9px"></span></span></p></blockquote><p></p>
[QUOTE="Astroboy, post: 79018, member: 4990"] [B][COLOR=#663300][SIZE=1] JNANA YOGA OR THE YOGA OF KNOWLEDGE[/SIZE][/COLOR][/B] [COLOR=#663300][SIZE=1](RIGHT DISCRIMINATION )[/SIZE][/COLOR] [COLOR=#663300][SIZE=1] The path of Jnana is for those who are gifted with strong intellect or mental grasp and have a keen insight, capable of penetrating into the why and wherefore of things, so as to reach the core of reality. It means right discrimination and knowledge, the very first essential in the eightfold path of righteousness as enunciated by Buddha. It is from right understanding of the true values of life that everything else proceeds in the right direction, for without right and correct knowledge of Truth, all endeavors, with the best of intentions, are likely to go awry and land us sooner or later into difficulties.[/SIZE][/COLOR] [COLOR=#663300][SIZE=1] The importance of true knowledge is felt in fact in all aspects of yogic life whether Karma Yoga or Bhakti Yoga. In Karma Yoga, one needs to know and realize that one has a right to action or work and not to the fruit thereof. As one cannot but do work, the work is therefore to be performed in the true spirit of one's duty, a dedication unto the Lord, with the mind fixed on Him. The renunciation of attachment to the fruits brings evenness of temper, and in the calm of self-surrender lies true yoga of contemplation, a perfect peace born of total surrender of one's life to God.[/SIZE][/COLOR] [COLOR=#663300][SIZE=1] In Bhakti Yoga also, a bhakta or a devotee has, as a preliminary step, to understand the true significance of bhakti or devotion to the Lord and then to develop in himself a correct perspective, which may enable him to see the light of his [I]Isht-Deva [/I]not only in human beings but in every form of life.[/SIZE][/COLOR] [COLOR=#663300][SIZE=1] In short, the path of Jnana Yoga lays emphasis on the true knowledge of the inmost Reality that is, or the true nature of atman. "Self-contemplation," the keynote of a true jnani, tries with the exercise of proper discrimination, to separate the apparently giant little self (the outer man) from the little great Self within (the inner man), for the self is the foe of Self, and self when properly trained becomes the friend of Self. The aim of this yoga is to chase away the darkness of ignorance with the torch of knowledge. It is a highly analytical path and for its successful working, one has to adhere diligently to three things:[/SIZE][/COLOR] [COLOR=#663300][SIZE=1] (i) [I]Shravan [/I]or hearing: hearing the scriptures, the philosophic discourses, and above all, the living teachers of spirituality with first-hand experience of the Reality, who can transmit their own life impulse to those coming into contact with them, for it is in the company of the truly awakened soul that one awakens from one's long slumber.[/SIZE][/COLOR] [COLOR=#663300][SIZE=1] (ii) [I]Manan [/I]or thinking: It consists in intense and thoughtful contemplation of what one has heard and understood so as to concretize the abstract, and make intellectual concepts the pulse of moment-to-moment living through a careful exercise of discrimination that distinguishes at every step the true from the false. It amounts to freeing the soul from the noose of egoism by all possible means at one's command. It is like churning butter out of the buttermilk.[/SIZE][/COLOR] [COLOR=#663300][SIZE=1] (iii) [I]Nidhyasan [/I]or practice: It consists in shifting the center of gravity from the ephemeral and changing self to the abiding and eternal Self, from the circumference to the center of one's being. This gradually brings about detachment from the pairs of opposites--riches and poverty, health and disease, fame and ignominy, pleasure and pain, etc.--into which one and all tend to drift in the normal course of existence.[/SIZE][/COLOR] [COLOR=#663300][SIZE=1] The path of Jnana is a short-cut to yoga but it is frightfully steep, and very few can take to it. It requires a rare combination of razor-sharp intellect and intense spiritual longing, which only a few like Buddha and Shankara possess.[/SIZE][/COLOR] [COLOR=#663300][SIZE=1] [/SIZE][/COLOR] [/QUOTE]
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