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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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Sikh Sikhi Sikhism
Bad Translations And Interpretations-how Do They Affect Us?
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<blockquote data-quote="Ambarsaria" data-source="post: 202652" data-attributes="member: 14194"><p>Great thread, great insights and observations shared by all.</p><p></p><p>Ishna ji has stated about religions of the day being a catalyst in Guru ji's writings and style thereof. The religions of the day were mostly Hinduism and Islam. If you see the writers (Guru ji and others), they were teachers who felt a need to share a wisdom that varied from the prevalent. In order to best connect and carry on this endeavor, they used the beliefs held by people or preached to the people as a subject of study. A logical reasoning then followed and the underlying wisdom either became self evident or was explicitly shared. If we understand such dichotomy of the person, the belief and the wisdom as it should be, then all of SGGS becomes quite wonderfully sticky to understand, enjoy and cherish.</p><p></p><p>How to approach SGGS ji then. If you have none of the beliefs or such background (mostly of Hinduism and its off shoots or Islam) then you can go straight to wisdom which by itself is timeless. The fun part is that where in SGGS reference is made to subjects related to Hinduism or Islam, you don't need to go back 500 or 600 years.If you are observant and want to experience you can do so today with some effort and focus through internet, etc., as not much has changed in this area.</p><p></p><p>A much more difficult part of SGGS is when the metaphor's of the environs of the time are used in a given shabad/stanza, pankti/line, etc. It will be all but impossible to experience poetic joy had you not either experienced or otherwise can relate to visuals of the writer's mind. Whether it is pea{censored}s looking for mates (there is no falsehood or cheating it is all good and per consonance <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /> ) or somehow within ourselves get nadar/vision/trigger/catalyst that helps us rise so that we may understand the consonance and creation that surrounds us.</p><p></p><p>So for me that is how it is. I am not scholarly a study of Hindusim or Islam but can grossly relate and then see why SGGS talks about something and the wisdom that follows. It helps but many times if I want to learn and dig deeper I read Prof. Sahib Singh ji's Darpan which provides incredible background in such instances.</p><p></p><p>Let us put it into practice. If I may assume, Ishna ji is probably not colored by or deeply follows Hinduism or Islamic beliefs. So where ever in SGGS there is reference to these she can go straight to the wisdom rather than how wisdom is derived to justify why it be so. On the other hand, if a person is raised in a protected Western society much away from arts and crafts, when there is reference to cobbler's wheel and the rich soil they seek to shape earthenware. One may not relate to the essence or even miss out on the whole message.</p><p></p><p>Sat Sri Akal.</p></blockquote><p></p>
[QUOTE="Ambarsaria, post: 202652, member: 14194"] Great thread, great insights and observations shared by all. Ishna ji has stated about religions of the day being a catalyst in Guru ji's writings and style thereof. The religions of the day were mostly Hinduism and Islam. If you see the writers (Guru ji and others), they were teachers who felt a need to share a wisdom that varied from the prevalent. In order to best connect and carry on this endeavor, they used the beliefs held by people or preached to the people as a subject of study. A logical reasoning then followed and the underlying wisdom either became self evident or was explicitly shared. If we understand such dichotomy of the person, the belief and the wisdom as it should be, then all of SGGS becomes quite wonderfully sticky to understand, enjoy and cherish. How to approach SGGS ji then. If you have none of the beliefs or such background (mostly of Hinduism and its off shoots or Islam) then you can go straight to wisdom which by itself is timeless. The fun part is that where in SGGS reference is made to subjects related to Hinduism or Islam, you don't need to go back 500 or 600 years.If you are observant and want to experience you can do so today with some effort and focus through internet, etc., as not much has changed in this area. A much more difficult part of SGGS is when the metaphor's of the environs of the time are used in a given shabad/stanza, pankti/line, etc. It will be all but impossible to experience poetic joy had you not either experienced or otherwise can relate to visuals of the writer's mind. Whether it is pea{censored}s looking for mates (there is no falsehood or cheating it is all good and per consonance :) ) or somehow within ourselves get nadar/vision/trigger/catalyst that helps us rise so that we may understand the consonance and creation that surrounds us. So for me that is how it is. I am not scholarly a study of Hindusim or Islam but can grossly relate and then see why SGGS talks about something and the wisdom that follows. It helps but many times if I want to learn and dig deeper I read Prof. Sahib Singh ji's Darpan which provides incredible background in such instances. Let us put it into practice. If I may assume, Ishna ji is probably not colored by or deeply follows Hinduism or Islamic beliefs. So where ever in SGGS there is reference to these she can go straight to the wisdom rather than how wisdom is derived to justify why it be so. On the other hand, if a person is raised in a protected Western society much away from arts and crafts, when there is reference to cobbler's wheel and the rich soil they seek to shape earthenware. One may not relate to the essence or even miss out on the whole message. Sat Sri Akal. [/QUOTE]
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