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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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Amrit Vela / Early Rising - What Does Gurbani Say?
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<blockquote data-quote="Original" data-source="post: 201906" data-attributes="member: 14400"><p>Ishna Ji</p><p></p><p>Definitely a diamond of a word <strong><strong>[ਉਪਜੰਪਿ]. </strong></strong>What an interesting enterprise reading around for correct interpretation?</p><p></p><p><u>Findings</u> - professor Sahib Singh says, <strong>savera uth'diyan </strong>[early rise]</p><p> - Kahn Singh Nabha's, Mahan Khosh [Oxford equivalent dictionary </p><p> of Gursikhi] says, <strong>sur vich kita jap </strong>[silent utterance].</p><p>Taken together, an ambiguity within the precise meaning of the word <strong>ਉਪਜੰਪਿ </strong>is found.</p><p></p><p>According to the literal rule, it is the task of the reader to give the word to be construed its literal meaning regardless of whether the result is sensible or not. In which case, it'll be silent utterance, on the proviso, Mahan Khosh is universally recognised as an authoritative dictionary of Sikhism. There are other interpretative rules which kicks-in should there be absurdity, inconsistency, etc. Conversely, if both authors are taken to be authoritative, then there will ambiguity.</p><p></p><p>Language is like a coin with two sides - lexicon and grammar, more commonly referred to as, syntactic ambiguity. They are the essential features, which can be the sources of ambiguity. Judicial view on ambiguity is reserved dependent upon a range of factors. Experts are called in, but in all eventuality the matter is left for wider n narrow construction with emphasis on subjectivity over objectivity.</p><p></p><p>Weighing the two, a value judgment [subjective] would suffice in giving the word its proper signification. In which case, "silent utterance" for you and "early rise" for Chaz.</p><p></p><p>In reaching great many solutions, a value judgment or aesthetic choice becomes inevitable and necessary no matter how hard the decision maker [Judge] exercise caution by means of careful analysis. And, indeed in some instances the logical solution may be invalidated because essential elements of emotion and irrationality ought to have been the proper considerations.</p><p></p><p>Ishna, a lot more can be said re interpretation, maybe another time, but the "operative" word which caught my eye was your take on "Amrit". </p><p></p><p>Goodnight n Godbless</p></blockquote><p></p>
[QUOTE="Original, post: 201906, member: 14400"] Ishna Ji Definitely a diamond of a word [B][B][ਉਪਜੰਪਿ]. [/B][/B]What an interesting enterprise reading around for correct interpretation? [U]Findings[/U] - professor Sahib Singh says, [B]savera uth'diyan [/B][early rise] - Kahn Singh Nabha's, Mahan Khosh [Oxford equivalent dictionary of Gursikhi] says, [B]sur vich kita jap [/B][silent utterance]. Taken together, an ambiguity within the precise meaning of the word [B]ਉਪਜੰਪਿ [/B]is found. According to the literal rule, it is the task of the reader to give the word to be construed its literal meaning regardless of whether the result is sensible or not. In which case, it'll be silent utterance, on the proviso, Mahan Khosh is universally recognised as an authoritative dictionary of Sikhism. There are other interpretative rules which kicks-in should there be absurdity, inconsistency, etc. Conversely, if both authors are taken to be authoritative, then there will ambiguity. Language is like a coin with two sides - lexicon and grammar, more commonly referred to as, syntactic ambiguity. They are the essential features, which can be the sources of ambiguity. Judicial view on ambiguity is reserved dependent upon a range of factors. Experts are called in, but in all eventuality the matter is left for wider n narrow construction with emphasis on subjectivity over objectivity. Weighing the two, a value judgment [subjective] would suffice in giving the word its proper signification. In which case, "silent utterance" for you and "early rise" for Chaz. In reaching great many solutions, a value judgment or aesthetic choice becomes inevitable and necessary no matter how hard the decision maker [Judge] exercise caution by means of careful analysis. And, indeed in some instances the logical solution may be invalidated because essential elements of emotion and irrationality ought to have been the proper considerations. Ishna, a lot more can be said re interpretation, maybe another time, but the "operative" word which caught my eye was your take on "Amrit". Goodnight n Godbless [/QUOTE]
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Amrit Vela / Early Rising - What Does Gurbani Say?
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