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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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<blockquote data-quote="JourneyOflife" data-source="post: 202998" data-attributes="member: 20695"><p>Guru Fateh Tejwant ji,</p><p></p><p></p><p></p><p>Sure.</p><p></p><p></p><p></p><p></p><p>Yes I am aware and the reason I used it was because, as before, I had forgotten the exact phrasing of the original statement by you. Had I remembered, I would've used "dwelling" instead. I apologize if you were taken aback by that, it was my mistake.</p><p></p><p></p><p></p><p>I don't think it is an inconsistency at all, rather a misunderstanding. I feel like I've used this phrase a lot today, but the two (reference and jab) are not mutually exclusive. If it is indeed a <em>reference</em> to meditation then I would also consider it to be a <em>jab </em>at people who engage in the practice. Of course like I mentioned before I am unsure as to whether it is actually talking about meditation, hence my plea for clarity.</p><p></p><p></p><p></p><p>Yes I did notice, and this is one of the reasons the word "hiding" came to mind when I was paraphrasing your original statement. Assuming that "dwelling in one's own self-construed cocoon" <em>is </em>actually a reference to meditation, then the phrase "<strong>Sikhi is all about caring for all humankind. It not about dwelling in one's own self created cocoon hoping one day to come out like a fluttering butterfly. Only dwelling in Gurmat cocoon one may become fortunate for that leap</strong>" does bring "hiding" to my mind.</p><p></p><p>The statement seems to suggest that because a) "Sikhi is all about caring for all humankind" and b) It isn't about "dwelling in one's own self-construed cocoon..." (which I am assuming to be a reference to meditation), then it naturally follows that engaging in meditation shows a lack of "caring for all humankind." And because legitimately caring about humankind means working to make a difference in the world then if meditation is lack of caring for humankind, it is taken as <em>hiding </em>from the world rather than <em>engaging </em>in it. Of course I think this is a false dichotomy and therefore disagree. But I hope that clears up the hiding vs. dwelling and reference vs. jab issue.</p><p></p><p></p><p></p><p>Yes I noticed the variation in words being translated as <em>meditation</em> or <em>meditate</em>. Unfortunately my Gurbani skills are not up to the level where I know the meaning of all the words mentioned by you so I would highly appreciate it if you could just give a short-run down of the meanings of jap, gian, surat, simriai and tap. I am sure others and myself would benefit from your sharing of knowledge.</p><p></p><p></p><p></p><p>No, because I don't think meditation in Sikhi is a one-dimensional concept. It could entail many different things in many different situations/contexts, hence the variety of words used. The 'meditation' we do throughout our day could mean something different to the 'meditation' we do upon arising in the morning, and so different words are used to best capture the essence of what the Gurus actually meant.</p><p></p><p></p><p></p><p></p><p>Yes that is very much possible. But then why pick on 'meditation' alone? No translation into the English or any other language can by itself (without some form of exegesis) can ever fully or 100% correctly capture the essence of what the Guru was trying to say. I would much rather have Sikhs abandon this foreign terminology altogether and work on standardizing their own vocabulary so we don't need to deal with these translational errors. But until that happens I will most likely continue to use 'meditation' because so far it is the best word I have been able to find in the English language. If you have found another word you feel is a better translation please do share.</p><p></p><p></p><p></p><p></p><p></p></blockquote><p></p>
[QUOTE="JourneyOflife, post: 202998, member: 20695"] Guru Fateh Tejwant ji, Sure. Yes I am aware and the reason I used it was because, as before, I had forgotten the exact phrasing of the original statement by you. Had I remembered, I would've used "dwelling" instead. I apologize if you were taken aback by that, it was my mistake. I don't think it is an inconsistency at all, rather a misunderstanding. I feel like I've used this phrase a lot today, but the two (reference and jab) are not mutually exclusive. If it is indeed a [I]reference[/I] to meditation then I would also consider it to be a [I]jab [/I]at people who engage in the practice.[I] [/I]Of course like I mentioned before I am unsure as to whether it is actually talking about meditation, hence my plea for clarity. Yes I did notice, and this is one of the reasons the word "hiding" came to mind when I was paraphrasing your original statement. Assuming that "dwelling in one's own self-construed cocoon" [I]is [/I]actually a reference to meditation, then the phrase "[B]Sikhi is all about caring for all humankind. It not about dwelling in one's own self created cocoon hoping one day to come out like a fluttering butterfly. Only dwelling in Gurmat cocoon one may become fortunate for that leap[/B]" does bring "hiding" to my mind. The statement seems to suggest that because a) "Sikhi is all about caring for all humankind" and b) It isn't about "dwelling in one's own self-construed cocoon..." (which I am assuming to be a reference to meditation), then it naturally follows that engaging in meditation shows a lack of "caring for all humankind." And because legitimately caring about humankind means working to make a difference in the world then if meditation is lack of caring for humankind, it is taken as [I]hiding [/I]from the world rather than [I]engaging [/I]in it. Of course I think this is a false dichotomy and therefore disagree. But I hope that clears up the hiding vs. dwelling and reference vs. jab issue. Yes I noticed the variation in words being translated as [I]meditation[/I] or [I]meditate[/I]. Unfortunately my Gurbani skills are not up to the level where I know the meaning of all the words mentioned by you so I would highly appreciate it if you could just give a short-run down of the meanings of jap, gian, surat, simriai and tap. I am sure others and myself would benefit from your sharing of knowledge. No, because I don't think meditation in Sikhi is a one-dimensional concept. It could entail many different things in many different situations/contexts, hence the variety of words used. The 'meditation' we do throughout our day could mean something different to the 'meditation' we do upon arising in the morning, and so different words are used to best capture the essence of what the Gurus actually meant. Yes that is very much possible. But then why pick on 'meditation' alone? No translation into the English or any other language can by itself (without some form of exegesis) can ever fully or 100% correctly capture the essence of what the Guru was trying to say. I would much rather have Sikhs abandon this foreign terminology altogether and work on standardizing their own vocabulary so we don't need to deal with these translational errors. But until that happens I will most likely continue to use 'meditation' because so far it is the best word I have been able to find in the English language. If you have found another word you feel is a better translation please do share. [B][/B] [/QUOTE]
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