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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="arshi" data-source="post: 125914" data-attributes="member: 9479"><p><span style="font-family: 'Verdana'">Tejwant Singh ji</span></p><p> </p><p><span style="font-family: 'Verdana'">Gurfateh</span></p><p> </p><p><span style="font-family: 'Verdana'">When writing the article I tried to give as wide a definition of the term (i.e. various interpretations) as possible at the time and then expanded on the one most commonly used and understood by Sikhs. But this by no means the only version or ‘the last word’ on the topic and where appropriate I stand corrected.</span></p><p> </p><p><em><span style="font-family: 'Verdana'">You wrote:</span></em></p><p></p><p><span style="font-family: 'Verdana'">I entirely agree and have said many times that there is no limit to the translation and interpretation of Gurbani. In my response to Gyani Jarnail Singh ji above I wrote <strong>“Guru Granth Sahib Ji is a fathomless ocean. Each person will take from it according to the capacity of their spiritual ware <em>(‘bhanda’)”</em></strong>. It all depends on the devotee’s spiritual level and attainment. The treasure of Gurbani may also be likened to a well (but only in a limited sense). One draws from it according to the size of their buckets but the water never runs out as the mother earth pumps more water upwards – however, while it is possible for a well to dry up the elixir of Gurbani is ever flowing to eternity. </span></p><p> </p><p></p><p><span style="font-family: 'Verdana'">Again, I agree. False humility does not benefit anyone. <strong>I have personally never used the term “Malice against none”. </strong>You are not confusing me with someone else? If it is only a general observation, I understand. However, some individuals may genuinely project humility in their deed, speech and writing – we cannot rule that out.</span></p><p> </p><p></p><p><span style="font-family: 'Verdana'">Absolutely no harm in asking questions – it is a natural learning process. But I must qualify this with some comments of a general nature with no reflection on you. Raising questions are constructive providing this is done in good faith and not deliberately intended to be argumentative or negative in approach. I remember participating, briefly, on a thread on another site, when after months, the originator of the question had not changed his position one little bit - in the duration I had to and back from India. There could be several reasons for this: </span></p><p> </p><p><span style="font-family: 'Verdana'">1. No one had satisfactorily answered his question.</span></p><p> </p><p><span style="font-family: 'Verdana'">2<em>. </em>The individual had a hidden agenda and had no intention to change his views at the outset.</span></p><p> </p><p><span style="font-family: 'Verdana'">3. Prolonging the argument may help the site’s rating.</span></p><p> </p><p><span style="font-family: 'Verdana'">4. The person has a mind-set which is impossible to change (at least in the short term).</span></p><p> </p><p><span style="font-family: 'Verdana'">There may be several other reasons but the point is that we must aim to learn together and show both goodwill and courtesy to each other. <strong>May I stress that these are not aimed at any one in particular. </strong>Having said all that it still does not mean questions must not be asked but the equally the other party has a right to respond or not respond to a question.</span></p><p> </p><p><em><span style="font-family: 'Verdana'">You also quoted the following lines from my article:</span></em></p><p> </p><p><span style="font-family: 'Verdana'"><strong>”</strong><strong> We use this term so often in conversation and its ‘early morning’ meaning is widely accepted and has never been questioned in my long experience (and I have kept good company), written or spoken.”</strong></span></p><p> </p><p><em><span style="font-family: 'Verdana'">To which you responded:</span></em></p><p><em><span style="font-family: 'Verdana'">Your above statement goes totally against the founder of Sikhi, our visionary Guru, Guru Nanak whom we are supposed to emulate rather than idolize, as many do, with his picture on the mantel piece with other Sants, Brahamgyanis that they idolize as well. Please share with us why are you going against the grain of Sikhi?</span></em></p><p> </p><p><span style="font-family: 'Verdana'"><strong>I do not recall talking about <strong>‘pictures on the mantel piece’</strong>.When I wrote the above referred statement, I was merely reflecting my own experience on<strong> the use of the term <em>‘Amrit Velaa’</em> by <em>Kirtanyas</em>, <em>Katha Vaachaks</em>, <em>Parbandhak, </em>individuals in every day conversation, and the meaning they implied. </strong>I am certainly not suggesting we must not question things.How you reached the conclusion that I was “</strong></span><span style="font-family: 'Verdana'">going against the grain of Sikh” escapes me! However, that does not mean I do not err. Every day in Ardas I seek forgiveness for my transgressions and behaviour which goes against the grain of Sikhi.</span></p><p> </p><p><span style="font-family: 'Verdana'">I wrote:</span></p><p><span style="font-family: 'Verdana'">“The current </span><span style="font-family: 'Arial Black'">cohort of young scholars</span><span style="font-family: 'Verdana'"> (bless them) are increasingly asking questions. There is no harm in that; having an inquisitive mind is a good thing, but that does not mean we reject things just on the basis of these being ‘old’ or traditional. Some of our traditions are good for discipline and ought to be retained.” </span></p><p> </p><p><em><span style="font-family: 'Verdana'">You responded:</span></em></p><p><em><span style="font-family: 'Verdana'">Once again you are saying not in those words, that Guru Nanak was wrong as are many people today because they ask and challenge people with the questions of their status quo thought process rather than accepting their traditions. Can you please give us the reason behind your reasoning?</span></em></p><p> </p><p><span style="font-family: 'Verdana'">Again, I cannot see how you reached this conclusion. I was suggesting that we preserve our good traditions and not change for the sake of changing – please do not read more into things or stretch your imagination (forgive me) beyond the expanse of the point in question. <strong>GURU NANAK CAN NEVER BE WRONG</strong> - only we are fallible.</span></p><p> </p><p></p><p><span style="font-family: 'Verdana'">Neither am I. Elsewhere in the post you refer to me as a scholar – I am no such thing just a learner who endeavors to learn from those who have more experience and wisdom then me and are attuned to Gurbani 24/7 and it is in this respect I referred to Gursikhs such as Maskin ji and Raghbir Singh Bir. I was only stating their experiences and understanding of Gurbani and terminology and not necessarily rubber stamping what they said as absolute truth. </span></p><p> </p><p></p><p> </p><p><span style="font-family: 'Verdana'">Again, I am surprised at your conclusion. Please allow me to explain:</span></p><p> </p><p><span style="font-family: 'Verdana'">I participated in a thread under a similar title on another website and some of the essay is based on the notes compiled at the time and the reference to “current cohort of young scholars” emanates from there and was not aimed at you in any way. However, notwithstanding that I would be pleased to refer to you as young and certainly mean it as a compliment. My youngest brother (baby of the family) is not much older than you.</span></p><p> </p><p><span style="font-family: 'Verdana'">If you read my second post, earlier, I only quoted from Bhai Raghbir Singh Bir’s Bandagi Nama his experiences with meditation. The idea was to share his thoughts and invoke others’ experiences - just a learning gesture on my part. I personally do not practice his technique and with my working life style and my back spasms, I have problems rising at 4 am. I agree there is not much to be gained by mere recital of Bani unless one connects with its meaning and adopt its teaching and values in daily living. </span></p><p> </p><p><span style="font-family: 'Verdana'">My comments are made in good faith and not aimed at belittling anyone or deliberately intended at distorting Gurbani or misrepresenting terminology.</span></p><p> </p><p><span style="font-family: 'Verdana'">Please forgive if I have overlooked any errors in the long post. Time permitting I may return to the topic of translation later.</span></p><p> </p><p><span style="font-family: 'Verdana'">Kind regards and chardhi kala</span></p><p> </p><p><span style="font-family: 'Verdana'">Rajinder Singh ‘Arshi’</span></p></blockquote><p></p>
[QUOTE="arshi, post: 125914, member: 9479"] [FONT=Verdana]Tejwant Singh ji[/FONT] [FONT=Verdana]Gurfateh[/FONT] [FONT=Verdana]When writing the article I tried to give as wide a definition of the term (i.e. various interpretations) as possible at the time and then expanded on the one most commonly used and understood by Sikhs. But this by no means the only version or ‘the last word’ on the topic and where appropriate I stand corrected.[/FONT] [I][FONT=Verdana]You wrote:[/FONT][/I] [FONT=Verdana]I entirely agree and have said many times that there is no limit to the translation and interpretation of Gurbani. In my response to Gyani Jarnail Singh ji above I wrote [B]“Guru Granth Sahib Ji is a fathomless ocean. Each person will take from it according to the capacity of their spiritual ware [I](‘bhanda’)”[/I][/B]. It all depends on the devotee’s spiritual level and attainment. The treasure of Gurbani may also be likened to a well (but only in a limited sense). One draws from it according to the size of their buckets but the water never runs out as the mother earth pumps more water upwards – however, while it is possible for a well to dry up the elixir of Gurbani is ever flowing to eternity. [/FONT] [FONT=Verdana]Again, I agree. False humility does not benefit anyone. [B]I have personally never used the term “Malice against none”. [/B]You are not confusing me with someone else? If it is only a general observation, I understand. However, some individuals may genuinely project humility in their deed, speech and writing – we cannot rule that out.[/FONT] [FONT=Verdana]Absolutely no harm in asking questions – it is a natural learning process. But I must qualify this with some comments of a general nature with no reflection on you. Raising questions are constructive providing this is done in good faith and not deliberately intended to be argumentative or negative in approach. I remember participating, briefly, on a thread on another site, when after months, the originator of the question had not changed his position one little bit - in the duration I had to and back from India. There could be several reasons for this: [/FONT] [FONT=Verdana]1. No one had satisfactorily answered his question.[/FONT] [FONT=Verdana]2[I]. [/I]The individual had a hidden agenda and had no intention to change his views at the outset.[/FONT] [FONT=Verdana]3. Prolonging the argument may help the site’s rating.[/FONT] [FONT=Verdana]4. The person has a mind-set which is impossible to change (at least in the short term).[/FONT] [FONT=Verdana]There may be several other reasons but the point is that we must aim to learn together and show both goodwill and courtesy to each other. [B]May I stress that these are not aimed at any one in particular. [/B]Having said all that it still does not mean questions must not be asked but the equally the other party has a right to respond or not respond to a question.[/FONT] [I][FONT=Verdana]You also quoted the following lines from my article:[/FONT][/I] [FONT=Verdana][B]”[/B][B] We use this term so often in conversation and its ‘early morning’ meaning is widely accepted and has never been questioned in my long experience (and I have kept good company), written or spoken.”[/B][/FONT] [I][FONT=Verdana]To which you responded:[/FONT][/I] [I][FONT=Verdana]Your above statement goes totally against the founder of Sikhi, our visionary Guru, Guru Nanak whom we are supposed to emulate rather than idolize, as many do, with his picture on the mantel piece with other Sants, Brahamgyanis that they idolize as well. Please share with us why are you going against the grain of Sikhi?[/FONT][/I] [FONT=Verdana][B]I do not recall talking about [B]‘pictures on the mantel piece’[/B].When I wrote the above referred statement, I was merely reflecting my own experience on[B] the use of the term [I]‘Amrit Velaa’[/I] by [I]Kirtanyas[/I], [I]Katha Vaachaks[/I], [I]Parbandhak, [/I]individuals in every day conversation, and the meaning they implied. [/B]I am certainly not suggesting we must not question things.How you reached the conclusion that I was “[/B][/FONT][FONT=Verdana]going against the grain of Sikh” escapes me! However, that does not mean I do not err. Every day in Ardas I seek forgiveness for my transgressions and behaviour which goes against the grain of Sikhi.[/FONT] [FONT=Verdana]I wrote:[/FONT] [FONT=Verdana]“The current [/FONT][FONT=Arial Black]cohort of young scholars[/FONT][FONT=Verdana] (bless them) are increasingly asking questions. There is no harm in that; having an inquisitive mind is a good thing, but that does not mean we reject things just on the basis of these being ‘old’ or traditional. Some of our traditions are good for discipline and ought to be retained.” [/FONT] [I][FONT=Verdana]You responded:[/FONT][/I] [I][FONT=Verdana]Once again you are saying not in those words, that Guru Nanak was wrong as are many people today because they ask and challenge people with the questions of their status quo thought process rather than accepting their traditions. Can you please give us the reason behind your reasoning?[/FONT][/I] [FONT=Verdana]Again, I cannot see how you reached this conclusion. I was suggesting that we preserve our good traditions and not change for the sake of changing – please do not read more into things or stretch your imagination (forgive me) beyond the expanse of the point in question. [B]GURU NANAK CAN NEVER BE WRONG[/B] - only we are fallible.[/FONT] [FONT=Verdana]Neither am I. Elsewhere in the post you refer to me as a scholar – I am no such thing just a learner who endeavors to learn from those who have more experience and wisdom then me and are attuned to Gurbani 24/7 and it is in this respect I referred to Gursikhs such as Maskin ji and Raghbir Singh Bir. I was only stating their experiences and understanding of Gurbani and terminology and not necessarily rubber stamping what they said as absolute truth. [/FONT] [I][FONT=Verdana][/FONT][/I] [FONT=Verdana]Again, I am surprised at your conclusion. Please allow me to explain:[/FONT] [FONT=Verdana]I participated in a thread under a similar title on another website and some of the essay is based on the notes compiled at the time and the reference to “current cohort of young scholars” emanates from there and was not aimed at you in any way. However, notwithstanding that I would be pleased to refer to you as young and certainly mean it as a compliment. My youngest brother (baby of the family) is not much older than you.[/FONT] [FONT=Verdana]If you read my second post, earlier, I only quoted from Bhai Raghbir Singh Bir’s Bandagi Nama his experiences with meditation. The idea was to share his thoughts and invoke others’ experiences - just a learning gesture on my part. I personally do not practice his technique and with my working life style and my back spasms, I have problems rising at 4 am. I agree there is not much to be gained by mere recital of Bani unless one connects with its meaning and adopt its teaching and values in daily living. [/FONT] [FONT=Verdana]My comments are made in good faith and not aimed at belittling anyone or deliberately intended at distorting Gurbani or misrepresenting terminology.[/FONT] [FONT=Verdana]Please forgive if I have overlooked any errors in the long post. Time permitting I may return to the topic of translation later.[/FONT] [FONT=Verdana]Kind regards and chardhi kala[/FONT] [FONT=Verdana]Rajinder Singh ‘Arshi’[/FONT] [/QUOTE]
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