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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="Original" data-source="post: 208553" data-attributes="member: 14400"><p>Good morning techsingh ji -</p><p></p><p>Thank you for sharing your thoughts !</p><p></p><p>I've read with interest all that you we've said and offer by way of an explanation some rational basis to help understand the term "dasam dwar".</p><p></p><p>Just as there is a science of letters n grammar, so there is a spiritual science of the soul. Spiritual Sikhism is to that end, and as such has a glossary of terms just like grammar and letters has in literature. <strong>Dasam dwar </strong>is one such term.</p><p></p><p>In discussing stories, poems/shabds the first question we usually formulate is: what is it about ? what is the writer trying to tell us ? To ask these kind of formal questions is to conceive the entire shabd as an object made out of words. Poets use imagery and words with different connotations and denotations to contribute to tone, meaning and message. Guru Amardas is indeed explicit when he uses imagery as a figurative [10th gate of the body] language to evoke mental picture following the sentence preceding it, which is, <strong>ਨਉ ਦਰ ਠਾਕੇ ਧਾਵਤੁ ਰਹਾਏ</strong> [9 gates of the body]. So yes, you're right, he is talking literally but using figurative language to illustrate the 10th gate after the 9 gates of the body [2 eyes, 2 ears, 2 nostrils, mouth and 2 lower organs]. That makes it very specific and explicit. </p><p></p><p>If that'd be correct then it rules out all notions of ਮੁਹਾਵਰੇ [idiom usage] and is therefore, specifically carved out to convey the 10th part of the body. Even by definition it cannot be an idiom. Look at the definition of an idiom: </p><ol> <li data-xf-list-type="ol">a group of words established by usage as having a meaning not deducible from those of the individual words (e.g. <em>over the moon</em>, <em>see the light</em> ).</li> </ol><p>Clearly, in the shabd above the figure 10 is deducible from the preceding verse accounting the figure 9. </p><p></p><p>And, if I may add, change the words of the text, and you start changing the desired intent of the writer in greater or lesser degree. Spiritual Sikhism has a glossary of terms and the 9 and 10 figurative uses are from within that conceptual theoretical standpoint.</p><p></p><p>Hope that helps -</p><p></p><p>Much obliged !</p></blockquote><p></p>
[QUOTE="Original, post: 208553, member: 14400"] Good morning techsingh ji - Thank you for sharing your thoughts ! I've read with interest all that you we've said and offer by way of an explanation some rational basis to help understand the term "dasam dwar". Just as there is a science of letters n grammar, so there is a spiritual science of the soul. Spiritual Sikhism is to that end, and as such has a glossary of terms just like grammar and letters has in literature. [B]Dasam dwar [/B]is one such term. In discussing stories, poems/shabds the first question we usually formulate is: what is it about ? what is the writer trying to tell us ? To ask these kind of formal questions is to conceive the entire shabd as an object made out of words. Poets use imagery and words with different connotations and denotations to contribute to tone, meaning and message. Guru Amardas is indeed explicit when he uses imagery as a figurative [10th gate of the body] language to evoke mental picture following the sentence preceding it, which is, [B]ਨਉ ਦਰ ਠਾਕੇ ਧਾਵਤੁ ਰਹਾਏ[/B] [9 gates of the body]. So yes, you're right, he is talking literally but using figurative language to illustrate the 10th gate after the 9 gates of the body [2 eyes, 2 ears, 2 nostrils, mouth and 2 lower organs]. That makes it very specific and explicit. If that'd be correct then it rules out all notions of ਮੁਹਾਵਰੇ [idiom usage] and is therefore, specifically carved out to convey the 10th part of the body. Even by definition it cannot be an idiom. Look at the definition of an idiom: [LIST=1] [*]a group of words established by usage as having a meaning not deducible from those of the individual words (e.g. [I]over the moon[/I], [I]see the light[/I] ). [/LIST] Clearly, in the shabd above the figure 10 is deducible from the preceding verse accounting the figure 9. And, if I may add, change the words of the text, and you start changing the desired intent of the writer in greater or lesser degree. Spiritual Sikhism has a glossary of terms and the 9 and 10 figurative uses are from within that conceptual theoretical standpoint. Hope that helps - Much obliged ! [/QUOTE]
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