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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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Hard Talk
Union With God (BoKSD 6)
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<blockquote data-quote="Luckysingh" data-source="post: 176770" data-attributes="member: 16886"><p>Hey..Good one!!!</p><p>(I'm going to say that rituals can be essential, but it's the 'How')</p><p> </p><p> With this particular shabad, I noted above that it is directed at certain groups of devotees that practice these grouply rituals. It is not talking about other practices, of which there are many like fasting, bathing, wearing of items, marks on forehead...etc..</p><p> </p><p>When looking at rituals we can see that you can break them down into group ones as above where one has to partake to be first accepted and be part of the group and then to attain the realisation (or supposed).</p><p>Then we have the other rituals that one does on a sole level to please a God and feed false ego. </p><p> </p><p>Personally I don't think that rituals are completely rejected as such in sikhism, but it is the actual 'empty' practice that is rejected.</p><p>I'm only going to mention 'group' rituals as above and not any others, because I can see how group rituals apply to sikhism in my opinion.</p><p> </p><p>What defines a sikh, can be seen as ritual to others quite easily mostly the 5k's and nitnem- to start with!</p><p> </p><p>Now, as part of rehat , we know about nitnem- wake up and do the morning bani's.</p><p> </p><p>Just focusing on this, I can now understand that the rehat does infact tell us to wake at amrit vela, bathe and repeat the name 'waheguru' whilst concentrating thoughts on the One God.- then do the recitation of banis.</p><p>The very important step here is that we are asked to not just do this daily recitation, but to also focus thoughts on none other than our Lord.</p><p>To be doing naam jap and meditation is a crucial part of this waking at amrit vela.</p><p> </p><p>What impression does this ritual have on me personally ?</p><p>1) I know from experience that the anand obtained at that heavenly time is not the same at any other time of the day.- therefore no argument there.</p><p>2) The naam jap and focusing of thoughts help produce the good, spiritual or God-vibrations within.</p><p><em>This is important as it makes the whole ritual of recitation much more useful and not useless in attaining spirituality and self or God-realisation.</em></p><p> </p><p>So, to me I know how I can make the ritual of nitnem useful for God realisation and I also know how easy it is to keep it 'useless'.</p><p> </p><p>Having the good and God-vibrations witin the activity makes it a worthwhile effort.</p></blockquote><p></p>
[QUOTE="Luckysingh, post: 176770, member: 16886"] Hey..Good one!!! (I'm going to say that rituals can be essential, but it's the 'How') With this particular shabad, I noted above that it is directed at certain groups of devotees that practice these grouply rituals. It is not talking about other practices, of which there are many like fasting, bathing, wearing of items, marks on forehead...etc.. When looking at rituals we can see that you can break them down into group ones as above where one has to partake to be first accepted and be part of the group and then to attain the realisation (or supposed). Then we have the other rituals that one does on a sole level to please a God and feed false ego. Personally I don't think that rituals are completely rejected as such in sikhism, but it is the actual 'empty' practice that is rejected. I'm only going to mention 'group' rituals as above and not any others, because I can see how group rituals apply to sikhism in my opinion. What defines a sikh, can be seen as ritual to others quite easily mostly the 5k's and nitnem- to start with! Now, as part of rehat , we know about nitnem- wake up and do the morning bani's. Just focusing on this, I can now understand that the rehat does infact tell us to wake at amrit vela, bathe and repeat the name 'waheguru' whilst concentrating thoughts on the One God.- then do the recitation of banis. The very important step here is that we are asked to not just do this daily recitation, but to also focus thoughts on none other than our Lord. To be doing naam jap and meditation is a crucial part of this waking at amrit vela. What impression does this ritual have on me personally ? 1) I know from experience that the anand obtained at that heavenly time is not the same at any other time of the day.- therefore no argument there. 2) The naam jap and focusing of thoughts help produce the good, spiritual or God-vibrations within. [I]This is important as it makes the whole ritual of recitation much more useful and not useless in attaining spirituality and self or God-realisation.[/I] So, to me I know how I can make the ritual of nitnem useful for God realisation and I also know how easy it is to keep it 'useless'. Having the good and God-vibrations witin the activity makes it a worthwhile effort. [/QUOTE]
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Union With God (BoKSD 6)
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