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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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Why Should I Believe Guru Nanak?
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<blockquote data-quote="spnadmin" data-source="post: 189740" data-attributes="member: 35"><p>When Professor Sahib Singh gives a translation, without offering his opinion of the meaning/meanings, it is tempting to make a verse mean what we want, or what a "majority" of our peers believe it means. It is hard to break away from the comfort of familiar traditions that surround us. Reincarnation is not a required belief or a "dogma" in Sikhism; there is flexibility on this point. </p><p></p><p>I can remember a time not that long ago when the work of Professor Sahib Singh was ignored. The "majority" preferred the very brahminical translations and interpretations of other scholars. SPN from the beginning explored his work when he was ignored elsewhere on the net.</p><p></p><p>The advice of findingmyway ji makes a lot of sense because it breaks away from the morass of majority opinion. Read several translations and then THINK about how the specific meaning of a specific word or line fits into a bigger pattern throughout the shabad and throughout Sri Guru Granth Sahib Ji. A narrow scope is not different from spending your entire life inside one room and trying to understand the world by looking from one window.</p><p></p><p>Examples abound here of how the translation of a single line changes completely when we see how a verse fits into an entire shabad. The difference can be dramatic when we see how a possible meaning changes against the backdrop of many shabads, or all of Sri Guru Granth Sahib Ji. </p><p></p><p>This advice will not suit anyone who needs to cling to "certainty" as in "I need to be completely convinced as to the total acceptability of what I am reading because if I am not certain then somehow my world of religious need and familiar belief, seen from that one room and its one window, will fall apart."</p><p></p><p><span style="color: Red">BTW where does the idea of "jewel of gnosis" come from? </span></p><p></p><p>Nānak gi▫ān raṯan pargāsi▫ā har man vasi▫ā nirankārī jī▫o. ||4||8||</p><p>Within me, O Nanak, is the light of he jewel of gnosis and the Formless Lord has taken abode within my mind.</p><p></p><p><span style="color: Red">"gian" does not mean "Gnosis."</span></p><p></p><p>Gnosis is a construct from Graeco-Roman philosophy later grafted onto early Christian belief. Why would someone take it as a model translation of the original words? Why ignore the strangeness of this translation; yet quickly latch onto a meaning of reincarnation for other material in the text? See what I mean? Our eye falls where we find the safe and familiar, and then the mind follows. Ask questions !!!!!!!!!! Both "gnosis" and "reincarnation" may be wrong-headed and need to be questioned.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 189740, member: 35"] When Professor Sahib Singh gives a translation, without offering his opinion of the meaning/meanings, it is tempting to make a verse mean what we want, or what a "majority" of our peers believe it means. It is hard to break away from the comfort of familiar traditions that surround us. Reincarnation is not a required belief or a "dogma" in Sikhism; there is flexibility on this point. I can remember a time not that long ago when the work of Professor Sahib Singh was ignored. The "majority" preferred the very brahminical translations and interpretations of other scholars. SPN from the beginning explored his work when he was ignored elsewhere on the net. The advice of findingmyway ji makes a lot of sense because it breaks away from the morass of majority opinion. Read several translations and then THINK about how the specific meaning of a specific word or line fits into a bigger pattern throughout the shabad and throughout Sri Guru Granth Sahib Ji. A narrow scope is not different from spending your entire life inside one room and trying to understand the world by looking from one window. Examples abound here of how the translation of a single line changes completely when we see how a verse fits into an entire shabad. The difference can be dramatic when we see how a possible meaning changes against the backdrop of many shabads, or all of Sri Guru Granth Sahib Ji. This advice will not suit anyone who needs to cling to "certainty" as in "I need to be completely convinced as to the total acceptability of what I am reading because if I am not certain then somehow my world of religious need and familiar belief, seen from that one room and its one window, will fall apart." [COLOR="Red"]BTW where does the idea of "jewel of gnosis" come from? [/COLOR] Nānak gi▫ān raṯan pargāsi▫ā har man vasi▫ā nirankārī jī▫o. ||4||8|| Within me, O Nanak, is the light of he jewel of gnosis and the Formless Lord has taken abode within my mind. [COLOR="Red"]"gian" does not mean "Gnosis."[/COLOR] Gnosis is a construct from Graeco-Roman philosophy later grafted onto early Christian belief. Why would someone take it as a model translation of the original words? Why ignore the strangeness of this translation; yet quickly latch onto a meaning of reincarnation for other material in the text? See what I mean? Our eye falls where we find the safe and familiar, and then the mind follows. Ask questions !!!!!!!!!! Both "gnosis" and "reincarnation" may be wrong-headed and need to be questioned. [/QUOTE]
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Why Should I Believe Guru Nanak?
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