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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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Guru Granth Sahib
Jup Banee
Japji Translation Questions
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<blockquote data-quote="findingmyway" data-source="post: 135406" data-attributes="member: 12855"><p><span style="color: Sienna"><span style="color: Indigo">Respected Sunmukh ji,</span></span></p><p><span style="color: Sienna"><span style="color: Indigo">This is a matter of communication. It would have been useless for the Guru's to use completely new words as the masses would never have understood them. They wanted the truth to be available to all without a middleman so using the same terms was essential. However, the Guru's frequently took the word but changed its meaning around completely to something else in a way that the sangat could follow the logic. Therefore, using the literal vedic meanings can often lead us astray!</span></span></p><p><span style="color: Sienna"></span></p><p><span style="color: Indigo">The Guru's again brought in a completely new concept of God from other religions of the time. Everyone else is 'God fearing' whereas a Sikh is 'God living.' Hindus personified God and gave the Gods human characteristics whereas Muslims made God into a figure who was to be feared and rewarded/punished. The Sikh concept of God loves all as we are his creation and furthermore he is part of that creation too. I think Sikhi is the only philosphy that has God as an active part of the creation rather than looking down over us.</span></p><p> </p><p><span style="color: Indigo">As I said earlier the Guru's wanted Gurbani to be available to all freely, therefore they would be more likely to use common words rather than obscure words from ancient texts which not many understood. Throughout Gurbani words from several languages have been used from the places the Guru's travelled to which again shows that they liked to speak to the common man and be understood by all.</span></p><p> </p><p><span style="color: Indigo">Again the concept of all these things is actually very different. Guru Ji used the same words but applied a different way of thinking about each topic to what was prevalent at the time. NANKIAN PHILOSOPHY IS COMPLETELY UNIQUE. Reading other texts can help with historical information and understanding some of the metaphors but the concepts are not the same.</span></p><p> </p><p><span style="color: Indigo">The concept of amrit is something that seems to have been distorted over time. Amrit is a state of mind rather than the physical water. Technically the ceremony is called Khanda di pahaul. Gurbani is full fo metaphors so these phrases are not to be taken literally. The context of the shabad gives a clue to what is metaphor and what is not. The way Gurbani is set out is also ingenious. Guru Ji often describes a prevalent myth/belief/ritual in the 1st lines then goes on to explain the flaw in logic then give new meaning. This is why it's important to look at the pauri as a whole and never quote just 1 or 2 lines.</span></p><p> </p><p> <span style="color: Indigo">Concise languange just doesn't do justice!! There is so much meaning in each and every word</span> icecreamkaur</p></blockquote><p></p>
[QUOTE="findingmyway, post: 135406, member: 12855"] [COLOR=Sienna][COLOR=Indigo]Respected Sunmukh ji, This is a matter of communication. It would have been useless for the Guru's to use completely new words as the masses would never have understood them. They wanted the truth to be available to all without a middleman so using the same terms was essential. However, the Guru's frequently took the word but changed its meaning around completely to something else in a way that the sangat could follow the logic. Therefore, using the literal vedic meanings can often lead us astray![/COLOR] [/COLOR] [COLOR=Indigo]The Guru's again brought in a completely new concept of God from other religions of the time. Everyone else is 'God fearing' whereas a Sikh is 'God living.' Hindus personified God and gave the Gods human characteristics whereas Muslims made God into a figure who was to be feared and rewarded/punished. The Sikh concept of God loves all as we are his creation and furthermore he is part of that creation too. I think Sikhi is the only philosphy that has God as an active part of the creation rather than looking down over us.[/COLOR] [COLOR=Indigo]As I said earlier the Guru's wanted Gurbani to be available to all freely, therefore they would be more likely to use common words rather than obscure words from ancient texts which not many understood. Throughout Gurbani words from several languages have been used from the places the Guru's travelled to which again shows that they liked to speak to the common man and be understood by all.[/COLOR] [COLOR=Indigo]Again the concept of all these things is actually very different. Guru Ji used the same words but applied a different way of thinking about each topic to what was prevalent at the time. NANKIAN PHILOSOPHY IS COMPLETELY UNIQUE. Reading other texts can help with historical information and understanding some of the metaphors but the concepts are not the same.[/COLOR] [COLOR=Indigo]The concept of amrit is something that seems to have been distorted over time. Amrit is a state of mind rather than the physical water. Technically the ceremony is called Khanda di pahaul. Gurbani is full fo metaphors so these phrases are not to be taken literally. The context of the shabad gives a clue to what is metaphor and what is not. The way Gurbani is set out is also ingenious. Guru Ji often describes a prevalent myth/belief/ritual in the 1st lines then goes on to explain the flaw in logic then give new meaning. This is why it's important to look at the pauri as a whole and never quote just 1 or 2 lines.[/COLOR] [COLOR=Indigo]Concise languange just doesn't do justice!! There is so much meaning in each and every word[/COLOR] icecreamkaur [/QUOTE]
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Guru Granth Sahib
Jup Banee
Japji Translation Questions
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