☀️ JOIN SPN MOBILE
Forums
New posts
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
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
Sikh History & Heritage
Akhand Kirtani Jatha
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="spnadmin" data-source="post: 110937" data-attributes="member: 35"><p>randip singh ji</p><p></p><p>Though I am not exactly sure what you are asking me to do I will do my best to elaborate. The Raagmala is found on line 19 of Ang 1429 of most printed copies (<em>pagination here refers to contemporary editions)</em> of Sri Guru Granth Sahib, and ends on Ang 1430. It is situated after the Mundaavni or the closing seal which was written Guru Arjan Dev (under whose guidance and direction the Adi Granth was written), but set by Guru Gobind Singh before he declared Sri Guru Granth Sahib the final Guiru. As we recall, Guru Gobind Singh added the Bani of his father, the 9th Guru Teg Bahadur to the Adi Granth, placing the final seloka of the 9th Guru just before the Mundaavni, and thus ended the Granth Sahib. Raagmala follows the Mundaavni, and scholars are divided as to whether it was part of the original Kartarpur Bir or added to the bir by someone other than Guru Arjan Dev ji. </p><p></p><p>The Mundaavni reads as follows:</p><p></p><p><span style="color: red"></span></p><p><span style="color: red"></span> ਮੁੰਦਾਵਣੀ ਮਹਲਾ ੫ ॥ </p><p>mundhaavanee mehalaa 5 ||</p><p>Mundaavanee, Fifth Mehl:</p><p><span style="color: red"></span></p><p><span style="color: red"></span> ਥਾਲ ਵਿਚਿ ਤਿੰਨਿ ਵਸਤੂ ਪਈਓ ਸਤੁ ਸੰਤੋਖੁ ਵੀਚਾਰੋ ॥ </p><p>thhaal vich thinn vasathoo peeou sath santhokh veechaaro ||</p><p>Upon this Plate, three things have been placed: Truth, Contentment and Contemplation.</p><p><span style="color: red"></span></p><p><span style="color: red"></span> ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਠਾਕੁਰ ਕਾ ਪਇਓ ਜਿਸ ਕਾ ਸਭਸੁ ਅਧਾਰੋ ॥ </p><p>anmrith naam thaakur kaa paeiou jis kaa sabhas adhhaaro ||</p><p>The Ambrosial Nectar of the Naam, the Name of our Lord and Master, has been placed upon it as well; it is the Support of all.</p><p><span style="color: red"></span></p><p><span style="color: red"></span> ਜੇ ਕੋ ਖਾਵੈ ਜੇ ਕੋ ਭੁੰਚੈ ਤਿਸ ਕਾ ਹੋਇ ਉਧਾਰੋ ॥ </p><p>jae ko khaavai jae ko bhunchai this kaa hoe oudhhaaro ||</p><p>One who eats it and enjoys it shall be saved.</p><p><span style="color: red"></span></p><p><span style="color: red"></span> ਏਹ ਵਸਤੁ ਤਜੀ ਨਹ ਜਾਈ ਨਿਤ ਨਿਤ ਰਖੁ ਉਰਿ ਧਾਰੋ ॥ </p><p>eaeh vasath thajee neh jaaee nith nith rakh our dhhaaro ||</p><p>This thing can never be forsaken; keep this always and forever in your mind.</p><p></p><p>ਤਮ ਸੰਸਾਰੁ ਚਰਨ ਲਗਿ ਤਰੀਐ ਸਭੁ ਨਾਨਕ ਬ੍ਰਹਮ ਪਸਾਰੋ ॥੧॥ </p><p>tham sansaar charan lag thareeai sabh naanak breham pasaaro ||1||</p><p>The dark world-ocean is crossed over, by grasping the Feet of the Lord; O Nanak, it is all the extension of God. ||1||</p><p><span style="color: red"></span></p><p><span style="color: red"></span> ਸਲੋਕ ਮਹਲਾ ੫ ॥ </p><p>salok mehalaa 5 ||</p><p>Shalok, Fifth Mehl:</p><p><span style="color: red"></span></p><p><span style="color: red"></span> ਤੇਰਾ ਕੀਤਾ ਜਾਤੋ ਨਾਹੀ ਮੈਨੋ ਜੋਗੁ ਕੀਤੋਈ ॥ </p><p>thaeraa keethaa jaatho naahee maino jog keethoee ||</p><p>I have not appreciated what You have done for me, Lord; only You can make me worthy.</p><p><span style="color: red"></span></p><p><span style="color: red"></span> ਮੈ ਨਿਰਗੁਣਿਆਰੇ ਕੋ ਗੁਣੁ ਨਾਹੀ ਆਪੇ ਤਰਸੁ ਪਇਓਈ ॥ </p><p>mai niraguniaarae ko gun naahee aapae tharas paeiouee ||</p><p>I am unworthy - I have no worth or virtues at all. You have taken pity on me.</p><p><span style="color: red"></span></p><p><span style="color: red"></span> ਤਰਸੁ ਪਇਆ ਮਿਹਰਾਮਤਿ ਹੋਈ ਸਤਿਗੁਰੁ ਸਜਣੁ ਮਿਲਿਆ ॥ </p><p>tharas paeiaa miharaamath hoee sathigur sajan miliaa ||</p><p>You took pity on me, and blessed me with Your Mercy, and I have met the True Guru, my Friend.</p><p></p><p></p><p>ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਤਾਂ ਜੀਵਾਂ ਤਨੁ ਮਨੁ ਥੀਵੈ ਹਰਿਆ ॥੧॥ </p><p>naanak naam milai thaan jeevaan than man thheevai hariaa ||1||</p><p>O Nanak, if I am blessed with the Naam, I live, and my body and mind blossom forth. ||1||</p><p><span style="color: red"></span></p><p><span style="color: red"></span> </p><p>The Guru Granth ends there. It is argued that the Raagmala has been added. The point is controversial. One important detail of history is that Guru Arjan Dev signed each page of the original Kartarpur Bir, and throughout the bir blank pages were left in the event that a future guru so desired to add more shabads. According to Professor Sahib Singh, <span style="color: Green"><em>"the last pages of the Kartarpur Beerh do not suggest, either because of the presence of blank spaces, or scoring out, or obliteration hortal, or otherwise, </em></span>t<span style="color: Green"><em>hat there was or could have been the least intention to write these hymns in the Granth. The Mundaavni is on page 973/1. Pages 973/2 and 974/1 are blank, and on page 974/2 is Raagmala. As such, there could never have been the possibility, nor could it ever have been contemplated that these three writings requiring a space of over four pages could have been accommodated on the two blank pages 973/2 and 974/1."</em></span> (Here the pagination is traditional and thus the discrepancy with pagination mentioned in the above paragraph.)</p><p></p><p>A full analysis of the controversy can be found at this link <a href="http://www.sikhism101.com/printable/node/274" target="_blank">What do you know of Raagmala? | Sikhism101.com | UniversalFaith.net</a>. It is uncommonly good. Most who identify themselves as SinghSaba members of the Tat Gurmat movemen do not recognize the Raagmala as authentically part of Sri Guru Granth Sahib. Why would Guru Gobind Singh take pains to include his father's bani in the Granth, making certain that the Seal or Mundaavni comprised the closing stanzas by Guru Arjan Dev, then delivered to us the Granth, and then declared it to be the final and universal Guru, yet have it end with what is a somewhat crudely composed but very clever review of Indian musical forms?</p><p></p><p></p><p>Here is a portion of Raagmala</p><p></p><p>ਦੁਤੀਆ ਮਾਲਕਉਸਕ ਆਲਾਪਹਿ ॥ </p><p>dhutheeaa maalakousak aalaapehi ||</p><p>In the second family is Maalakausak,</p><p><span style="color: red"></span></p><p><span style="color: red"></span> ਸੰਗਿ ਰਾਗਨੀ ਪਾਚਉ ਥਾਪਹਿ ॥ </p><p>sang raaganee paacho thhaapehi ||</p><p>who brings his five Raaginis:</p><p><span style="color: red"></span></p><p><span style="color: red"></span> ਗੋਂਡਕਰੀ ਅਰੁ ਦੇਵਗੰਧਾਰੀ ॥ </p><p>gonaddakaree ar dhaevagandhhaaree ||</p><p>Gondakaree and Dayv Gandhaaree,</p><p></p><p> ਗੰਧਾਰੀ ਸੀਹੁਤੀ ਉਚਾਰੀ ॥ </p><p>gandhhaaree seehuthee ouchaaree ||</p><p>the voices of Gandhaaree and Seehutee,</p><p><span style="color: red"></span></p><p><span style="color: red"></span> ਧਨਾਸਰੀ ਏ ਪਾਚਉ ਗਾਈ ॥ </p><p>dhhanaasaree eae paacho gaaee ||</p><p>and the fifth song of Dhanaasaree.</p><p></p><p></p><p>I for one cannot conceive of a reason to close a book of intensely spiritual messages with what amounts to a jingle regarding the musical relationships between and among raags. BTW the raag Mala appears in Sri Guru Granth Sahib only on this one page and a half. Unlike the Bani in all of the other raags, no authorship is assigned in any part of it. It stands there at the end like an orphan. It reads in the most amusing way, but also reads like a entertaining tune from its era. (Forgive me)</p><p></p><p>There are significantly more sophisticated arguments to exclude the Raagmala than I have just made. I would only conclude that reading the Raagmala is now an option, as per Sri Akaal Takht Sahib in 1945. Another very interesting discussion of the authenticity of Raagmala appears on a 2005 web site discussion at tapoban.org. Think about it. If it is optional, then it is not gurmat, and therefore not Guru's wisdom speaking to us.</p><p></p><p>Finally the controversy over the Raagmala, its authorship and its authenticity as part of Guru Granth Sahib, is intertwined with controversy over disputes regarding the Kartarpur Bir. This is another discussion. Suffice it to say that</p></blockquote><p></p>
[QUOTE="spnadmin, post: 110937, member: 35"] randip singh ji Though I am not exactly sure what you are asking me to do I will do my best to elaborate. The Raagmala is found on line 19 of Ang 1429 of most printed copies ([I]pagination here refers to contemporary editions)[/I] of Sri Guru Granth Sahib, and ends on Ang 1430. It is situated after the Mundaavni or the closing seal which was written Guru Arjan Dev (under whose guidance and direction the Adi Granth was written), but set by Guru Gobind Singh before he declared Sri Guru Granth Sahib the final Guiru. As we recall, Guru Gobind Singh added the Bani of his father, the 9th Guru Teg Bahadur to the Adi Granth, placing the final seloka of the 9th Guru just before the Mundaavni, and thus ended the Granth Sahib. Raagmala follows the Mundaavni, and scholars are divided as to whether it was part of the original Kartarpur Bir or added to the bir by someone other than Guru Arjan Dev ji. The Mundaavni reads as follows: [COLOR=red] [/COLOR] ਮੁੰਦਾਵਣੀ ਮਹਲਾ ੫ ॥ mundhaavanee mehalaa 5 || Mundaavanee, Fifth Mehl: [COLOR=red] [/COLOR] ਥਾਲ ਵਿਚਿ ਤਿੰਨਿ ਵਸਤੂ ਪਈਓ ਸਤੁ ਸੰਤੋਖੁ ਵੀਚਾਰੋ ॥ thhaal vich thinn vasathoo peeou sath santhokh veechaaro || Upon this Plate, three things have been placed: Truth, Contentment and Contemplation. [COLOR=red] [/COLOR] ਅੰਮ੍ਰਿਤ ਨਾਮੁ ਠਾਕੁਰ ਕਾ ਪਇਓ ਜਿਸ ਕਾ ਸਭਸੁ ਅਧਾਰੋ ॥ anmrith naam thaakur kaa paeiou jis kaa sabhas adhhaaro || The Ambrosial Nectar of the Naam, the Name of our Lord and Master, has been placed upon it as well; it is the Support of all. [COLOR=red] [/COLOR] ਜੇ ਕੋ ਖਾਵੈ ਜੇ ਕੋ ਭੁੰਚੈ ਤਿਸ ਕਾ ਹੋਇ ਉਧਾਰੋ ॥ jae ko khaavai jae ko bhunchai this kaa hoe oudhhaaro || One who eats it and enjoys it shall be saved. [COLOR=red] [/COLOR] ਏਹ ਵਸਤੁ ਤਜੀ ਨਹ ਜਾਈ ਨਿਤ ਨਿਤ ਰਖੁ ਉਰਿ ਧਾਰੋ ॥ eaeh vasath thajee neh jaaee nith nith rakh our dhhaaro || This thing can never be forsaken; keep this always and forever in your mind. ਤਮ ਸੰਸਾਰੁ ਚਰਨ ਲਗਿ ਤਰੀਐ ਸਭੁ ਨਾਨਕ ਬ੍ਰਹਮ ਪਸਾਰੋ ॥੧॥ tham sansaar charan lag thareeai sabh naanak breham pasaaro ||1|| The dark world-ocean is crossed over, by grasping the Feet of the Lord; O Nanak, it is all the extension of God. ||1|| [COLOR=red] [/COLOR] ਸਲੋਕ ਮਹਲਾ ੫ ॥ salok mehalaa 5 || Shalok, Fifth Mehl: [COLOR=red] [/COLOR] ਤੇਰਾ ਕੀਤਾ ਜਾਤੋ ਨਾਹੀ ਮੈਨੋ ਜੋਗੁ ਕੀਤੋਈ ॥ thaeraa keethaa jaatho naahee maino jog keethoee || I have not appreciated what You have done for me, Lord; only You can make me worthy. [COLOR=red] [/COLOR] ਮੈ ਨਿਰਗੁਣਿਆਰੇ ਕੋ ਗੁਣੁ ਨਾਹੀ ਆਪੇ ਤਰਸੁ ਪਇਓਈ ॥ mai niraguniaarae ko gun naahee aapae tharas paeiouee || I am unworthy - I have no worth or virtues at all. You have taken pity on me. [COLOR=red] [/COLOR] ਤਰਸੁ ਪਇਆ ਮਿਹਰਾਮਤਿ ਹੋਈ ਸਤਿਗੁਰੁ ਸਜਣੁ ਮਿਲਿਆ ॥ tharas paeiaa miharaamath hoee sathigur sajan miliaa || You took pity on me, and blessed me with Your Mercy, and I have met the True Guru, my Friend. ਨਾਨਕ ਨਾਮੁ ਮਿਲੈ ਤਾਂ ਜੀਵਾਂ ਤਨੁ ਮਨੁ ਥੀਵੈ ਹਰਿਆ ॥੧॥ naanak naam milai thaan jeevaan than man thheevai hariaa ||1|| O Nanak, if I am blessed with the Naam, I live, and my body and mind blossom forth. ||1|| [COLOR=red] [/COLOR] The Guru Granth ends there. It is argued that the Raagmala has been added. The point is controversial. One important detail of history is that Guru Arjan Dev signed each page of the original Kartarpur Bir, and throughout the bir blank pages were left in the event that a future guru so desired to add more shabads. According to Professor Sahib Singh, [COLOR=Green][I]"the last pages of the Kartarpur Beerh do not suggest, either because of the presence of blank spaces, or scoring out, or obliteration hortal, or otherwise, [/I][/COLOR]t[COLOR=Green][I]hat there was or could have been the least intention to write these hymns in the Granth. The Mundaavni is on page 973/1. Pages 973/2 and 974/1 are blank, and on page 974/2 is Raagmala. As such, there could never have been the possibility, nor could it ever have been contemplated that these three writings requiring a space of over four pages could have been accommodated on the two blank pages 973/2 and 974/1."[/I][/COLOR] (Here the pagination is traditional and thus the discrepancy with pagination mentioned in the above paragraph.) A full analysis of the controversy can be found at this link [URL="http://www.sikhism101.com/printable/node/274"]What do you know of Raagmala? | Sikhism101.com | UniversalFaith.net[/URL]. It is uncommonly good. Most who identify themselves as SinghSaba members of the Tat Gurmat movemen do not recognize the Raagmala as authentically part of Sri Guru Granth Sahib. Why would Guru Gobind Singh take pains to include his father's bani in the Granth, making certain that the Seal or Mundaavni comprised the closing stanzas by Guru Arjan Dev, then delivered to us the Granth, and then declared it to be the final and universal Guru, yet have it end with what is a somewhat crudely composed but very clever review of Indian musical forms? Here is a portion of Raagmala ਦੁਤੀਆ ਮਾਲਕਉਸਕ ਆਲਾਪਹਿ ॥ dhutheeaa maalakousak aalaapehi || In the second family is Maalakausak, [COLOR=red] [/COLOR] ਸੰਗਿ ਰਾਗਨੀ ਪਾਚਉ ਥਾਪਹਿ ॥ sang raaganee paacho thhaapehi || who brings his five Raaginis: [COLOR=red] [/COLOR] ਗੋਂਡਕਰੀ ਅਰੁ ਦੇਵਗੰਧਾਰੀ ॥ gonaddakaree ar dhaevagandhhaaree || Gondakaree and Dayv Gandhaaree, ਗੰਧਾਰੀ ਸੀਹੁਤੀ ਉਚਾਰੀ ॥ gandhhaaree seehuthee ouchaaree || the voices of Gandhaaree and Seehutee, [COLOR=red] [/COLOR] ਧਨਾਸਰੀ ਏ ਪਾਚਉ ਗਾਈ ॥ dhhanaasaree eae paacho gaaee || and the fifth song of Dhanaasaree. I for one cannot conceive of a reason to close a book of intensely spiritual messages with what amounts to a jingle regarding the musical relationships between and among raags. BTW the raag Mala appears in Sri Guru Granth Sahib only on this one page and a half. Unlike the Bani in all of the other raags, no authorship is assigned in any part of it. It stands there at the end like an orphan. It reads in the most amusing way, but also reads like a entertaining tune from its era. (Forgive me) There are significantly more sophisticated arguments to exclude the Raagmala than I have just made. I would only conclude that reading the Raagmala is now an option, as per Sri Akaal Takht Sahib in 1945. Another very interesting discussion of the authenticity of Raagmala appears on a 2005 web site discussion at tapoban.org. Think about it. If it is optional, then it is not gurmat, and therefore not Guru's wisdom speaking to us. Finally the controversy over the Raagmala, its authorship and its authenticity as part of Guru Granth Sahib, is intertwined with controversy over disputes regarding the Kartarpur Bir. This is another discussion. Suffice it to say that [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Sikh History & Heritage
Akhand Kirtani Jatha
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top