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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="Rupinder.Singh" data-source="post: 135415" data-attributes="member: 8006"><p>In my opinon, somewhere in back of our minds we are fearful. We dont want to believe, we dont want </p><p></p><p>to accept, we want to oppose, we want to be distinct, we want to stand out and we want others to </p><p></p><p>say that we are the only ones who know GOD. ( whereas 'WE' is used for human beings, not just </p><p></p><p>sikhs)</p><p></p><p>Does not all these desires and wantings contradict the very basic thoughts in Sri Guru Granth Sahib </p><p></p><p>ji?</p><p></p><p>The moment we start agreeing to one thought that is the moment we start disagreeing to other </p><p></p><p>thought. And in this process of proving, we loose track of our real motive, the motive to realise </p><p></p><p>GOD.</p><p></p><p>Poetry is limitless expression of thoughts, lay language can never do justice to it as translation.</p><p></p><p>As we all know poetry uses metaphors, so to understand poetry we should have a basic knowledge of </p><p></p><p>metaphor and its imagery. It is used to express the situations without using complete words.</p><p></p><p>As the imagery is diffrent from person to person, so does the reflections of thought and Thus </p><p></p><p>translations to Lay language also differ.</p><p></p><p></p><p>Probably this is one of the reasons why our Gurus instructed us to read Bani everyday. Repeatedily </p><p></p><p>reflecting on the same verses again and again, the thought process expands so does the meaning. </p><p></p><p>For me Prof Sahb Singh's explanation makes more sense as he has taken into account the metaphor </p><p></p><p>while translating it, where as other authors have tried to translate word to word.</p><p></p><p>Saying this I never mean that others are blocking me in any way, because as a whole, taking Soch as "thinking" does not either divert me from my primary goal to realize GOD, except repetation of </p><p></p><p>thought in "Sahas Sianpaa....." </p><p></p><p>However reading through the explanation of Jasleen Ji, It has further firmed my belief that SOCH here means physical cleansing.</p><p></p><p></p><p>I would say that there are many things that get clearer as we go through the complete </p><p></p><p>bani, There are many verses that we need to rethink again and again for better understanding.</p><p></p><p></p><p>As long As we are moving forward, we will get somewhere, so keep flowing.</p><p></p><p>Rupinder Singh</p><p></p><p>mundahug</p></blockquote><p></p>
[QUOTE="Rupinder.Singh, post: 135415, member: 8006"] In my opinon, somewhere in back of our minds we are fearful. We dont want to believe, we dont want to accept, we want to oppose, we want to be distinct, we want to stand out and we want others to say that we are the only ones who know GOD. ( whereas 'WE' is used for human beings, not just sikhs) Does not all these desires and wantings contradict the very basic thoughts in Sri Guru Granth Sahib ji? The moment we start agreeing to one thought that is the moment we start disagreeing to other thought. And in this process of proving, we loose track of our real motive, the motive to realise GOD. Poetry is limitless expression of thoughts, lay language can never do justice to it as translation. As we all know poetry uses metaphors, so to understand poetry we should have a basic knowledge of metaphor and its imagery. It is used to express the situations without using complete words. As the imagery is diffrent from person to person, so does the reflections of thought and Thus translations to Lay language also differ. Probably this is one of the reasons why our Gurus instructed us to read Bani everyday. Repeatedily reflecting on the same verses again and again, the thought process expands so does the meaning. For me Prof Sahb Singh's explanation makes more sense as he has taken into account the metaphor while translating it, where as other authors have tried to translate word to word. Saying this I never mean that others are blocking me in any way, because as a whole, taking Soch as "thinking" does not either divert me from my primary goal to realize GOD, except repetation of thought in "Sahas Sianpaa....." However reading through the explanation of Jasleen Ji, It has further firmed my belief that SOCH here means physical cleansing. I would say that there are many things that get clearer as we go through the complete bani, There are many verses that we need to rethink again and again for better understanding. As long As we are moving forward, we will get somewhere, so keep flowing. Rupinder Singh mundahug [/QUOTE]
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Guru Granth Sahib
Jup Banee
Japji Translation Questions
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