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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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Hunkaar (ego)
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<blockquote data-quote="arshi" data-source="post: 113243" data-attributes="member: 9479"><p><strong><span style="color: black"><span style="font-family: 'Verdana'">Tejwant Ji wrote: <em>“I also want to thank Arshi ji for the great article which is a true soul food for thought. It does need to be savoured by all.”</em></span></span></strong></p><p> </p><p><strong><span style="font-family: 'Verdana'">Tejwant Singh Ji</span></strong></p><p> </p><p><span style="font-family: 'Verdana'">This is really high praise coming from someone whose writings and <em>hudd beeti</em> (life experiences) I read with avid interest and great admiration.</span></p><p> </p><p><span style="font-family: 'Verdana'">Earlier you wrote <em>“if we change EGO to ME-ISM, the message becomes clear and takes away the cloudiness and fog created by the incorrect and misguided literal translation by Sant Singh Khalsa.”</em></span></p><p> </p><p><span style="font-family: 'Verdana'">A very good suggestion. I agree Sant Singh Ji’s translations are often too literal and do not always convey Guru Ji’s message clearly or accurately. However, in this instance to be fair to him he has used both ego and egotism in his translations of the word <em>houmai. </em><strong>He, like many others, has taken the two terms as synonymous</strong>, in that the term ‘ego’ is also used to represent an exaggerated or bloated view of the self. For that reason, perhaps no one has ever, in the past, picked on this point regarding my writings on the subject. However, I regard both Randip Singh Ji and Narayanjot Kaur Ji highly and must take notice of their reservations on the use of the term. We may also say that whilst ego, in its negative form. is a bloated expresssion of the self, egotism is the doctrine of subscribing to it.</span></p><p> </p><p><span style="font-family: 'Verdana'">In defence, however, I would say that with wide and long-dated use of the term ‘ego’ to mean <em>‘houmai’</em> or <em>‘hunkaar’</em> has rendered it (amongst most non-western individuals) as a good synonym for this ‘thief’. Perhaps there is a case here for the English dictionary to adopt this term to mean exactly that – why can’t we have ‘translation in reverse’ i.e. English to Punjabi or Gurmukhi? After all there can be more than one meaning for a word. I could envisage ego as defined as:</span></p><p> </p><p> </p><p><span style="font-family: 'Verdana'">1. </span><span style="font-family: 'Verdana'">The ‘I’ or self – that which is conscious and thinks.</span></p><p> </p><p><span style="font-family: 'Verdana'">2. </span><em><span style="font-family: 'Verdana'">houmai</span></em><span style="font-family: 'Verdana'"> as understood in Sikhism to mean an exaggerated view of the self.</span> </p><p> </p><p><strong><span style="font-family: 'Verdana'">OK, I agree, I am day-dreaming – my self esteem is working overtime – but some would say nothing is impossible.</span></strong></p><p> </p><p><span style="font-family: 'Verdana'">On a serious note, as far as the five thieves are concerned, Sikhism does not advocate that the energy that produces these should be completely destroyed or eliminated, for example an element of <em>lobh </em>is needed to make money for a livelihood. So there is enough room for self esteem. <strong>The point is that <em>houmai</em> or <em>hunkaar</em> should be converted into humility <em>(nimrata)</em> through devoted service and love for mankind whilst still retaining an element of self esteem.</strong> Self esteem within reasonable limits is desirable but we must remember that there is very thin line between self esteem and <em>houmai</em>.</span></p><p> </p><p><span style="font-family: 'Verdana'">As far as my own take on the term is concerned, my self esteem (not <em>houmai</em>) dictates I should reserve judgment for now and use the terms <em>houmai</em> and <em>hunkaar</em> with a note. We need to look into a number things that arise from our exchange of ideas above. As Tejwant Singh Ji aptly put <span style="color: black">Sikhi is a journey about interacting and learning because this learning and <em>“a SEEKER, a LEARNER and I am not afraid to make a mistake, or fall down nor am I fearful to take a step backwards in order to move two steps forward” </em>Let us together enhance our learning experience and uphold our self esteem.</span></span></p><p> </p><p><span style="font-family: 'Verdana'">Number of threads can emerge from my points above but I am not divulging them yet because I wouldn’t want Tejwant Ji, Narayanjot Ji, Randip Ji, Aman Ji, Soul Jyot Ji and Gyani Ji to steal my thunder :roll: only joking folks.</span></p><p> </p><p> </p><p><span style="color: #003366"><span style="font-family: 'Verdana'"><span style="color: black">Humbly</span></span></span></p><p> </p><p><span style="color: #003366"><span style="font-family: 'Verdana'"><span style="color: black">Rajinder Singh 'Arshi'</span></span></span></p></blockquote><p></p>
[QUOTE="arshi, post: 113243, member: 9479"] [B][COLOR=black][FONT=Verdana]Tejwant Ji wrote: [I]“I also want to thank Arshi ji for the great article which is a true soul food for thought. It does need to be savoured by all.”[/I][/FONT][/COLOR][/B] [B][FONT=Verdana]Tejwant Singh Ji[/FONT][/B] [FONT=Verdana]This is really high praise coming from someone whose writings and [I]hudd beeti[/I] (life experiences) I read with avid interest and great admiration.[/FONT] [FONT=Verdana]Earlier you wrote [I]“if we change EGO to ME-ISM, the message becomes clear and takes away the cloudiness and fog created by the incorrect and misguided literal translation by Sant Singh Khalsa.”[/I][/FONT] [FONT=Verdana]A very good suggestion. I agree Sant Singh Ji’s translations are often too literal and do not always convey Guru Ji’s message clearly or accurately. However, in this instance to be fair to him he has used both ego and egotism in his translations of the word [I]houmai. [/I][B]He, like many others, has taken the two terms as synonymous[/B], in that the term ‘ego’ is also used to represent an exaggerated or bloated view of the self. For that reason, perhaps no one has ever, in the past, picked on this point regarding my writings on the subject. However, I regard both Randip Singh Ji and Narayanjot Kaur Ji highly and must take notice of their reservations on the use of the term. We may also say that whilst ego, in its negative form. is a bloated expresssion of the self, egotism is the doctrine of subscribing to it.[/FONT] [FONT=Verdana]In defence, however, I would say that with wide and long-dated use of the term ‘ego’ to mean [I]‘houmai’[/I] or [I]‘hunkaar’[/I] has rendered it (amongst most non-western individuals) as a good synonym for this ‘thief’. Perhaps there is a case here for the English dictionary to adopt this term to mean exactly that – why can’t we have ‘translation in reverse’ i.e. English to Punjabi or Gurmukhi? After all there can be more than one meaning for a word. I could envisage ego as defined as:[/FONT] [FONT=Verdana]1. [/FONT][FONT=Verdana]The ‘I’ or self – that which is conscious and thinks.[/FONT] [FONT=Verdana]2. [/FONT][I][FONT=Verdana]houmai[/FONT][/I][FONT=Verdana] as understood in Sikhism to mean an exaggerated view of the self.[/FONT] [B][FONT=Verdana]OK, I agree, I am day-dreaming – my self esteem is working overtime – but some would say nothing is impossible.[/FONT][/B] [FONT=Verdana]On a serious note, as far as the five thieves are concerned, Sikhism does not advocate that the energy that produces these should be completely destroyed or eliminated, for example an element of [I]lobh [/I]is needed to make money for a livelihood. So there is enough room for self esteem. [B]The point is that [I]houmai[/I] or [I]hunkaar[/I] should be converted into humility [I](nimrata)[/I] through devoted service and love for mankind whilst still retaining an element of self esteem.[/B] Self esteem within reasonable limits is desirable but we must remember that there is very thin line between self esteem and [I]houmai[/I].[/FONT] [FONT=Verdana]As far as my own take on the term is concerned, my self esteem (not [I]houmai[/I]) dictates I should reserve judgment for now and use the terms [I]houmai[/I] and [I]hunkaar[/I] with a note. We need to look into a number things that arise from our exchange of ideas above. As Tejwant Singh Ji aptly put [COLOR=black]Sikhi is a journey about interacting and learning because this learning and [I]“a SEEKER, a LEARNER and I am not afraid to make a mistake, or fall down nor am I fearful to take a step backwards in order to move two steps forward” [/I]Let us together enhance our learning experience and uphold our self esteem.[/COLOR][/FONT] [FONT=Verdana]Number of threads can emerge from my points above but I am not divulging them yet because I wouldn’t want Tejwant Ji, Narayanjot Ji, Randip Ji, Aman Ji, Soul Jyot Ji and Gyani Ji to steal my thunder :roll: only joking folks.[/FONT] [COLOR=#003366][FONT=Verdana][COLOR=black]Humbly[/COLOR][/FONT][/COLOR] [COLOR=#003366][FONT=Verdana][COLOR=black]Rajinder Singh 'Arshi'[/COLOR][/FONT][/COLOR] [/QUOTE]
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