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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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Gurmat Vichaar
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Translation Of Guru Granth Sahib Ji (Sikh Identity Blog)
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<blockquote data-quote="spnadmin" data-source="post: 137991" data-attributes="member: 35"><p>TRANSLATION OF GURU GRANTH SAHIB JI</p><p></p><p>Religion, in the words of Rudolf otto, is based on the experience of the Numinous. The same experience is enshrined in the scriptures. Since the experience of the numinous is primarily non-rational the nature of the scriptural language most of the time is symbolic, metaphorical and allegorical. In order to make the mystical experience intelligible and accessible to the common man the explanation, the interpretation of the scripture is needed. The purpose of the exegesis is not only to interpret the religious experience but also to relate this eternal message to every new historical situation. Exegesis thus aims at providing a comprehensive study of the scripture from the philosophical, literary, theological, philological and comparative perspectives.</p><p></p><p>The interpretation of scripture begins soon after its compilation. The same is true in the case of guru granth sahib also. It began with bhai gurdas the amanuensis of the guru granth sahib. Since then , the tradition of interpretation German missionary ernest trumpp, translated the portions of the guru granth sahib into english.</p><p></p><p>It was published in the year 1877, entitled adi granth. after him under the aegis of maharaja of faridkot, a tika of gurbani, commonly known as faridkoti sikh was attempted by badan singh along with other sikh scholars . Then principal teja singh with the help of learned sikh scholars produced sabadarth sri guru granth sahib annotated and commentated. Bhai vir singh a sikh savant-poet attempted an annotated and interpretative tika of such as guru granth sahib which he could complete upto pages 607, Sahib singh attempted the tika of the whole of guru granth sahib in ten volume, Gopal singh, manmohan singh and gurbachan singh tlaib translated the guru granth sahib into commentaries on the individual banis have been prepard by the different authors. They are both in punjabi and english. Th punjabi tikas, at eh same time, are annotations and elaborations. The english renderings are traslations along with annotatios. I also find brief introductions added to these tikas.</p><p></p><p>The twentieth century is a period of great eminence in the sikh annals. In this period enormous work on the sikh history and theology has been done. In the field of the sikh history and theology has been done. In the field of the sikh history, persons like Ganda singh, teja singh and fauja singh have made singular contribution. the literary aspect of guru granth sahib has been studied by the persons, such as, mohan singh diwana, tarna singh and H. s. shan surinder singh kohli and darshan singh earned their ph. D degrees on a critical study of adi granth and indian bhakit tradition and sikh gurus respectively.</p><p></p><p>The systematic attemts to analyse the work done on the sikh exegesis has recently been made. The first work is by taran singh entitled gurbani dian biakhia pranlian. It is historical presentation of the sikh exegetical writings. It also attempts to evalutate the individual exegetes, their life and mide of interpretation including characteristic features of their interprtation. It is not an exaggeration if we may call it a systematic history of the sikh exegesis written in the present times. but still there is lot left to work on the study of guru granth sahib ji </p><p></p><p><a href="http://hubpages.com/hub/sikhwahegurucomhtml" target="_blank">http://hubpages.com/hub/sikhwahegurucomhtml</a></p></blockquote><p></p>
[QUOTE="spnadmin, post: 137991, member: 35"] TRANSLATION OF GURU GRANTH SAHIB JI Religion, in the words of Rudolf otto, is based on the experience of the Numinous. The same experience is enshrined in the scriptures. Since the experience of the numinous is primarily non-rational the nature of the scriptural language most of the time is symbolic, metaphorical and allegorical. In order to make the mystical experience intelligible and accessible to the common man the explanation, the interpretation of the scripture is needed. The purpose of the exegesis is not only to interpret the religious experience but also to relate this eternal message to every new historical situation. Exegesis thus aims at providing a comprehensive study of the scripture from the philosophical, literary, theological, philological and comparative perspectives. The interpretation of scripture begins soon after its compilation. The same is true in the case of guru granth sahib also. It began with bhai gurdas the amanuensis of the guru granth sahib. Since then , the tradition of interpretation German missionary ernest trumpp, translated the portions of the guru granth sahib into english. It was published in the year 1877, entitled adi granth. after him under the aegis of maharaja of faridkot, a tika of gurbani, commonly known as faridkoti sikh was attempted by badan singh along with other sikh scholars . Then principal teja singh with the help of learned sikh scholars produced sabadarth sri guru granth sahib annotated and commentated. Bhai vir singh a sikh savant-poet attempted an annotated and interpretative tika of such as guru granth sahib which he could complete upto pages 607, Sahib singh attempted the tika of the whole of guru granth sahib in ten volume, Gopal singh, manmohan singh and gurbachan singh tlaib translated the guru granth sahib into commentaries on the individual banis have been prepard by the different authors. They are both in punjabi and english. Th punjabi tikas, at eh same time, are annotations and elaborations. The english renderings are traslations along with annotatios. I also find brief introductions added to these tikas. The twentieth century is a period of great eminence in the sikh annals. In this period enormous work on the sikh history and theology has been done. In the field of the sikh history and theology has been done. In the field of the sikh history, persons like Ganda singh, teja singh and fauja singh have made singular contribution. the literary aspect of guru granth sahib has been studied by the persons, such as, mohan singh diwana, tarna singh and H. s. shan surinder singh kohli and darshan singh earned their ph. D degrees on a critical study of adi granth and indian bhakit tradition and sikh gurus respectively. The systematic attemts to analyse the work done on the sikh exegesis has recently been made. The first work is by taran singh entitled gurbani dian biakhia pranlian. It is historical presentation of the sikh exegetical writings. It also attempts to evalutate the individual exegetes, their life and mide of interpretation including characteristic features of their interprtation. It is not an exaggeration if we may call it a systematic history of the sikh exegesis written in the present times. but still there is lot left to work on the study of guru granth sahib ji [url]http://hubpages.com/hub/sikhwahegurucomhtml[/url] [/QUOTE]
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