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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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Paurees Suggest A Rather Abrahamic God-figure
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<blockquote data-quote="Ambarsaria" data-source="post: 178342" data-attributes="member: 14194"><p>Thanks Ishna ji for starting a thought provoking thread. Many a great contributions by so many. If I may share some of my understanding the way I see it.</p><p> </p><p> Ishna ji the Punjabi interpretation is generally verbatim translated into English by Dr. Sant Singh ji Khalsa based on Manmohan Singh ji's work. Great and very commendable effort indeed by Dr. Khalsa.</p><p> </p><p> In general in trying to understand Sri Guru Granth Sahib Ji and specific Gurbani segments I keep the following in focus always,</p><p> </p><ul> <li data-xf-list-type="ul">There forever will be a different understanding of each word, pangti/line or stanza in Sri Guru Granth Sahib Ji as understood by anyone to their own level of experience and personal intellect.<ul> <li data-xf-list-type="ul">Sometimes the best understanding probably is gotten by those who appear to be addressed the most by Guru ji in the writing.</li> <li data-xf-list-type="ul">Each word is addressed with some vision of a belief or people so believing in Guru ji’s mind.</li> </ul></li> </ul> <p style="margin-left: 20px"><strong><u>IMPACT</u>:</strong> If you already are in general agreement with what Guru ji states then it really was not addressed to you in particular. Over time one may change and in divergence or convergence with Guru ji start to get better understanding so even one’s own understanding would change over time.</p> <p style="margin-left: 20px"></p> <ul> <li data-xf-list-type="ul">Guru ji have enormously used metaphorics, talked or referred to beliefs held by people, and the like. Guru ji use this teaching technique to illustrate, to provide a landscape for learning. You can see a single rose on a plant in a garden, or you can see the plant and the rose as part of the garden and so on. The mosaic at times is what Guru ji elude to versus the weeds and roses. So at times in literal translations and near so one gets caught in the weeds versus learning or in other ways, “not seeing the forest from the trees”.<ul> <li data-xf-list-type="ul">I find it fundamental in understanding any paurees/segments or shabads that one try to elicit the essence for one self of the composition segment as a whole.</li> </ul></li> </ul> <p style="margin-left: 20px"><strong><u>IMPACT</u>:</strong> From what I have come across, Prof. Sahib Singh ji is the only one who has taken or exercised this style even though structurally he does not do so in highlighting this element or writing it separately for each shabad. But within his vyakhia/discoursing he pays much attention to key messaging of all shabads.</p> <p style="margin-left: 20px"></p> <p style="margin-left: 20px">Ishna ji unfortunately without using Punjabi it will be quite difficult to mine this brilliance of his and a great gift to Sikhism that he has provided.</p> <p style="margin-left: 20px"></p> <ul> <li data-xf-list-type="ul">I also find it a great help that you pose in your mind sitting in front of the Guru ji’s as they carry out a discourse or vyakhia of the poetic composition you are trying to understand. Act dumb and ask Guru ji questions in make belief without preconception. I find it a wonderful way to connect with any part of Sri Guru Granth Sahib Ji that I try to understand.</li> </ul> <p style="margin-left: 20px"><strong><u>IMPACT</u>:</strong> If you have experienced great teachers in your education and otherwise, you will find it easy to relate to. True teachers excite and let you develop the understanding based on the teaching. So it becomes dangerous when instead of taking Sri Guru Granth Sahib Ji as a great teacher we start treating it as a simple text book of facts and figures.</p> <p style="margin-left: 20px"></p><p>The real impact is developing the understanding thereof and not memorizing the lines and dissecting these for literal meanings.</p><p> </p><p> I will attempt to take some of the translations eluded to by Ishna ji at the beginning of this thread and provide or share my understanding based on above approach in the near future.</p><p> </p><p> Sat Sri Akal. mundahugkudihugkaurhug</p></blockquote><p></p>
[QUOTE="Ambarsaria, post: 178342, member: 14194"] Thanks Ishna ji for starting a thought provoking thread. Many a great contributions by so many. If I may share some of my understanding the way I see it. Ishna ji the Punjabi interpretation is generally verbatim translated into English by Dr. Sant Singh ji Khalsa based on Manmohan Singh ji's work. Great and very commendable effort indeed by Dr. Khalsa. In general in trying to understand Sri Guru Granth Sahib Ji and specific Gurbani segments I keep the following in focus always, [LIST] [*]There forever will be a different understanding of each word, pangti/line or stanza in Sri Guru Granth Sahib Ji as understood by anyone to their own level of experience and personal intellect. [LIST] [*]Sometimes the best understanding probably is gotten by those who appear to be addressed the most by Guru ji in the writing. [*]Each word is addressed with some vision of a belief or people so believing in Guru ji’s mind. [/LIST] [/LIST] [INDENT][B][U]IMPACT[/U]:[/B] If you already are in general agreement with what Guru ji states then it really was not addressed to you in particular. Over time one may change and in divergence or convergence with Guru ji start to get better understanding so even one’s own understanding would change over time. [/INDENT] [LIST] [*]Guru ji have enormously used metaphorics, talked or referred to beliefs held by people, and the like. Guru ji use this teaching technique to illustrate, to provide a landscape for learning. You can see a single rose on a plant in a garden, or you can see the plant and the rose as part of the garden and so on. The mosaic at times is what Guru ji elude to versus the weeds and roses. So at times in literal translations and near so one gets caught in the weeds versus learning or in other ways, “not seeing the forest from the trees”. [LIST] [*]I find it fundamental in understanding any paurees/segments or shabads that one try to elicit the essence for one self of the composition segment as a whole. [/LIST] [/LIST] [INDENT][B][U]IMPACT[/U]:[/B] From what I have come across, Prof. Sahib Singh ji is the only one who has taken or exercised this style even though structurally he does not do so in highlighting this element or writing it separately for each shabad. But within his vyakhia/discoursing he pays much attention to key messaging of all shabads. [/INDENT][INDENT]Ishna ji unfortunately without using Punjabi it will be quite difficult to mine this brilliance of his and a great gift to Sikhism that he has provided. [/INDENT] [LIST] [*]I also find it a great help that you pose in your mind sitting in front of the Guru ji’s as they carry out a discourse or vyakhia of the poetic composition you are trying to understand. Act dumb and ask Guru ji questions in make belief without preconception. I find it a wonderful way to connect with any part of Sri Guru Granth Sahib Ji that I try to understand. [/LIST] [INDENT][B][U]IMPACT[/U]:[/B] If you have experienced great teachers in your education and otherwise, you will find it easy to relate to. True teachers excite and let you develop the understanding based on the teaching. So it becomes dangerous when instead of taking Sri Guru Granth Sahib Ji as a great teacher we start treating it as a simple text book of facts and figures. [/INDENT]The real impact is developing the understanding thereof and not memorizing the lines and dissecting these for literal meanings. I will attempt to take some of the translations eluded to by Ishna ji at the beginning of this thread and provide or share my understanding based on above approach in the near future. Sat Sri Akal. mundahugkudihugkaurhug [/QUOTE]
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Paurees Suggest A Rather Abrahamic God-figure
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