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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: 201921" data-attributes="member: 14400"><p>...And, I second your opinion. Why? Because the reader [you] is in a predicament and must accordingly take the whole shabd together, which when taken and acted upon is by n large found to be inconsistent. As a result, you're given the latitude with which the grammatical and ordinary sense of the words may be modified.</p><p></p><p>In my earlier communication I went along to introduce a "value judgment necessity" for a very particular purpose. Take for example, you n Chaz, one giving weight to the noun and the other to the verb. The adjudicator having considered the wider and the narrow interpretation will be invited to look at all the circumstantial evidence placed before him/her and then deliver a subjective and not an objective ruling. What's that ? Consider the following, "meet you at the bank for 3pm" says Harry to Tejwant. Tejwant shows up at the local commercial bank on the high street at 3, whilst Harry with his fishing gear awaits Telwant's arrival on the banks of River Thames. These kind of ambiguities gives birth to what we call "circumstantial eveidence" and the proper construction is left to the decision maker, you n Chaz.</p><p></p><p>Using a <strong>value judgement </strong>to tip the balance is necessary. Let's see why <strong>?</strong>, Take for example, you n Chaz sharing a 2 bedroom flat with one kitchen, all the utilities, pots, pans etc. but "1" cup between the two. Say one evening after work you both walk in together and you see the empty cup in the kitchen. An immediate grasp by the mind of the empty cup signals a hot beverage [you], equally for Chaz, seeing the cup empty, mind mellows with a soft juice. Therefore, the "value" of the cup at that "particular" moment in time lay in its emptiness. Using that as a yard stick, the adjudicator will take into account the significance and not the literal of <strong>ਉਪਜੰਪਿ </strong>in giving it effect, which in this case would be "silent utterance", the value being "reciting". Although, both noun n verb speak of the one, but are at variance with one another is seen to be subjective. And, since this is not a matter of law nor fact, but one of interpretation it's down to you n Chaz for both you will not be "wrong".</p><p></p><p>My personal take on the whole matter is that Professor Sahib Singh gave it a value rather than the literal meaning for he relied on the "religious" more than the literal significance within the "wider" context of the meaning of the word when up for construction.</p><p></p><p>Forgive me for errors or exclusions or confusions - rushed it a bit, sorry !</p></blockquote><p></p>
[QUOTE="Original, post: 201921, member: 14400"] ...And, I second your opinion. Why? Because the reader [you] is in a predicament and must accordingly take the whole shabd together, which when taken and acted upon is by n large found to be inconsistent. As a result, you're given the latitude with which the grammatical and ordinary sense of the words may be modified. In my earlier communication I went along to introduce a "value judgment necessity" for a very particular purpose. Take for example, you n Chaz, one giving weight to the noun and the other to the verb. The adjudicator having considered the wider and the narrow interpretation will be invited to look at all the circumstantial evidence placed before him/her and then deliver a subjective and not an objective ruling. What's that ? Consider the following, "meet you at the bank for 3pm" says Harry to Tejwant. Tejwant shows up at the local commercial bank on the high street at 3, whilst Harry with his fishing gear awaits Telwant's arrival on the banks of River Thames. These kind of ambiguities gives birth to what we call "circumstantial eveidence" and the proper construction is left to the decision maker, you n Chaz. Using a [B]value judgement [/B]to tip the balance is necessary. Let's see why [B]?[/B], Take for example, you n Chaz sharing a 2 bedroom flat with one kitchen, all the utilities, pots, pans etc. but "1" cup between the two. Say one evening after work you both walk in together and you see the empty cup in the kitchen. An immediate grasp by the mind of the empty cup signals a hot beverage [you], equally for Chaz, seeing the cup empty, mind mellows with a soft juice. Therefore, the "value" of the cup at that "particular" moment in time lay in its emptiness. Using that as a yard stick, the adjudicator will take into account the significance and not the literal of [B]ਉਪਜੰਪਿ [/B]in giving it effect, which in this case would be "silent utterance", the value being "reciting". Although, both noun n verb speak of the one, but are at variance with one another is seen to be subjective. And, since this is not a matter of law nor fact, but one of interpretation it's down to you n Chaz for both you will not be "wrong". My personal take on the whole matter is that Professor Sahib Singh gave it a value rather than the literal meaning for he relied on the "religious" more than the literal significance within the "wider" context of the meaning of the word when up for construction. Forgive me for errors or exclusions or confusions - rushed it a bit, sorry ! [/QUOTE]
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Amrit Vela / Early Rising - What Does Gurbani Say?
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