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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
Correct Pronunciation Of Waheguru
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<blockquote data-quote="Khalistani_lion" data-source="post: 165220" data-attributes="member: 1940"><p>Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh!!</p><p></p><p>Daas respect both Bhai Sahib Singh Ji and Giani Thakur Singh Ji for their Seva but don't agree with everything that they say. By the way, Giani Thakur Singh Ji himself could not pronounce every Aunkar and Sihari to the last letter, although in his Muharni teaching Video he says that they were taught to pronounce every LAG.</p><p>Pronunciation of Aunkar and Sihari to last letter is also supported by Dr. Harkirat Singh (Linguist, Patiala University) in his book who is equally qualified as Prof. Sahib Singh Ji.</p><p>So, Daas dee benti is that pronouncing Aunkar Sihari to last akhar should also be considered and practised or atleast, Sangat shouldn't be discouraged from pronouncing it. </p><p></p><p>ਗੁਰਸਿਖਾਂ ਕੀ ਹਰਿ ਧੂੜਿ ਦੇਹਿ ਹਮ ਪਾਪੀ ਭੀ ਗਤਿ ਪਾਂਹਿ॥</p><p></p><p>Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh!!</p><p></p><p></p><p></p><p>Daas came across this Bibliography of Sri Guru Granth Sahib Ji about Shudh Ucharan:</p><p></p><p></p><p>Studies</p><p> The debate surrounding correct pronunciation of Gurbani started around 1975. However, before this there had been written works on Gurbani language, such as by Bhai Randhir Singh, Principal Teja Singh and Prof. Sahib Singh where the Gurbani pronunciation was commented. The issue of correct pronunciation of Gurbani was discussed at a Path-Bodh Samagam held in Amritsar. Giani Gurditt Singh, a famous Panthic scholar made the first lecture on this issue. This debate was also published in the ’Singh Sabha Patrika’, a monthly journal at that time edited by Giani ji.</p><p> The major argument of Giani Gurditt Singh was that Gurbani pronunciation should follow the norm of contemporary Punjabi language. His view was that the Gurbani language was infact the language spoken in Punjab at that time, ie the Puratan Punjabi. This view was also supported by Principal Harbhajan Singh in his book Gurbani Sampadan Nirnay, written in 1981. These scholars followed the approach by Prof. Sahib Singh and his views about the compilation of Sri Guru Granth Sahib.</p><p> However, this view was criticized by Sirdar Inder Singh, a member of the Chief Khalsa Diwan, Delhi. In 1985, Inder Singh and a famous Punjabi linguist, Dr Harkeerat Singh published a work on the pronunciation of Gurbani. The two scholars again published a book the issue in 1993, and Harkeerat Singh has also commented the issue in detail in his latest book,Gurbani di Bhasa te Vyakaran, from 1997.</p><p> The linguistic approach to this problem is that langauge does not have a fixed share or form, it evolves with time. The Bani found in Sri Guru Granth Sahib was written between 1173 AD (Baba Farid) and 1675 AD (Guru Tegh Bahadur Sahib), and it is natural that there is a great linguistic variation between these five hundred years. Therefore, we find differences in not only grammar, but also the vocabulary and the pronunciation. This explains why we find several forms of spellings and sentence-formations in Gurbani.</p><p> The three major arguments found in the writings of Harkeerat Singh have their background in this view. He says that the Puratan Punjabi had different tones as compared with the modern Punjabi. At that time, he says, only the vocabulary was taken by Arabic and Persian, not the pronunciation. Thus, the words found in Gurbani without the pairi bindi, that we today write with that sign, were pronounced without those sounds in the Guru-period. Secondly, he says that Gurbani langauge was influenced by the Lahndi dialect (or Multani), that was considered the standard Punjabi at the time. Later on, the standard became the central Punjabi dialect of Amritsar (Majhi or Taksali boli). While, the Lahndi had very little nasal sounds, the Amritsari dialect had developed the sounds represented by the tippi and the bindi. However, when Gurbani was written it was pronounced without these sounds, as was the case with the Lahndi dialect. Therefore, Gurbani does not have these signs at places where we today would write them to show the nasal sounds.</p><p>The third major debate is about the value of sihari and aunkar. In this view, Prof. Sahib Singh, Teja Singh and Bhai Randhir Singh had said that these represent the grammatical structure of the Shabad-vak, and are interpretive tools, and may not be pronounced. However, Harkeerat Singh has also breaked away from the grammarians at this point saying that as Punjabi language developed from the Prakrit and Apabhrãshas, these langauges had sihari and aunkar both in writing and pronunciation. Thus, the siharis and aunkars found in Gurbani should be pronouned, according to this view.</p><p> This makes Harkeerat Singh and Inder Singh’s arguments very clear, meaning that Gurbani should be pronounced exactly as it is written in Gurmukhi script. Every symbol found in Gurbani is there because it was pronounced in the original tongue of the Guru-period.</p></blockquote><p></p>
[QUOTE="Khalistani_lion, post: 165220, member: 1940"] Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh!! Daas respect both Bhai Sahib Singh Ji and Giani Thakur Singh Ji for their Seva but don't agree with everything that they say. By the way, Giani Thakur Singh Ji himself could not pronounce every Aunkar and Sihari to the last letter, although in his Muharni teaching Video he says that they were taught to pronounce every LAG. Pronunciation of Aunkar and Sihari to last letter is also supported by Dr. Harkirat Singh (Linguist, Patiala University) in his book who is equally qualified as Prof. Sahib Singh Ji. So, Daas dee benti is that pronouncing Aunkar Sihari to last akhar should also be considered and practised or atleast, Sangat shouldn't be discouraged from pronouncing it. ਗੁਰਸਿਖਾਂ ਕੀ ਹਰਿ ਧੂੜਿ ਦੇਹਿ ਹਮ ਪਾਪੀ ਭੀ ਗਤਿ ਪਾਂਹਿ॥ Vaheguru Ji Ka Khalsa Vaheguru Ji Ki Fateh!! Daas came across this Bibliography of Sri Guru Granth Sahib Ji about Shudh Ucharan: Studies The debate surrounding correct pronunciation of Gurbani started around 1975. However, before this there had been written works on Gurbani language, such as by Bhai Randhir Singh, Principal Teja Singh and Prof. Sahib Singh where the Gurbani pronunciation was commented. The issue of correct pronunciation of Gurbani was discussed at a Path-Bodh Samagam held in Amritsar. Giani Gurditt Singh, a famous Panthic scholar made the first lecture on this issue. This debate was also published in the ’Singh Sabha Patrika’, a monthly journal at that time edited by Giani ji. The major argument of Giani Gurditt Singh was that Gurbani pronunciation should follow the norm of contemporary Punjabi language. His view was that the Gurbani language was infact the language spoken in Punjab at that time, ie the Puratan Punjabi. This view was also supported by Principal Harbhajan Singh in his book Gurbani Sampadan Nirnay, written in 1981. These scholars followed the approach by Prof. Sahib Singh and his views about the compilation of Sri Guru Granth Sahib. However, this view was criticized by Sirdar Inder Singh, a member of the Chief Khalsa Diwan, Delhi. In 1985, Inder Singh and a famous Punjabi linguist, Dr Harkeerat Singh published a work on the pronunciation of Gurbani. The two scholars again published a book the issue in 1993, and Harkeerat Singh has also commented the issue in detail in his latest book,Gurbani di Bhasa te Vyakaran, from 1997. The linguistic approach to this problem is that langauge does not have a fixed share or form, it evolves with time. The Bani found in Sri Guru Granth Sahib was written between 1173 AD (Baba Farid) and 1675 AD (Guru Tegh Bahadur Sahib), and it is natural that there is a great linguistic variation between these five hundred years. Therefore, we find differences in not only grammar, but also the vocabulary and the pronunciation. This explains why we find several forms of spellings and sentence-formations in Gurbani. The three major arguments found in the writings of Harkeerat Singh have their background in this view. He says that the Puratan Punjabi had different tones as compared with the modern Punjabi. At that time, he says, only the vocabulary was taken by Arabic and Persian, not the pronunciation. Thus, the words found in Gurbani without the pairi bindi, that we today write with that sign, were pronounced without those sounds in the Guru-period. Secondly, he says that Gurbani langauge was influenced by the Lahndi dialect (or Multani), that was considered the standard Punjabi at the time. Later on, the standard became the central Punjabi dialect of Amritsar (Majhi or Taksali boli). While, the Lahndi had very little nasal sounds, the Amritsari dialect had developed the sounds represented by the tippi and the bindi. However, when Gurbani was written it was pronounced without these sounds, as was the case with the Lahndi dialect. Therefore, Gurbani does not have these signs at places where we today would write them to show the nasal sounds. The third major debate is about the value of sihari and aunkar. In this view, Prof. Sahib Singh, Teja Singh and Bhai Randhir Singh had said that these represent the grammatical structure of the Shabad-vak, and are interpretive tools, and may not be pronounced. However, Harkeerat Singh has also breaked away from the grammarians at this point saying that as Punjabi language developed from the Prakrit and Apabhrãshas, these langauges had sihari and aunkar both in writing and pronunciation. Thus, the siharis and aunkars found in Gurbani should be pronouned, according to this view. This makes Harkeerat Singh and Inder Singh’s arguments very clear, meaning that Gurbani should be pronounced exactly as it is written in Gurmukhi script. Every symbol found in Gurbani is there because it was pronounced in the original tongue of the Guru-period. [/QUOTE]
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Correct Pronunciation Of Waheguru
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