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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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Punjab, Punjabi, Punjabiyat
Devanagari As A Writing System For Punjabi: Plus Or Minus For Punjabi?
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<blockquote data-quote="spnadmin" data-source="post: 188609" data-attributes="member: 35"><p>Ok ... I have read the article and it is impressive. It is a comprehensive study of the philosophical arguments and historical event, that are often used to support bilingual education, particularly around concerns for preserving language in order to preserve individual and cultural identity. </p><p></p><p>One of the most telling examples of the forcibly imposed unification of a language that was divided historically along communal lines comes not from the GOI. It comes from very recent efforts of the People's Republic of China to impose a national identity through the imposition of a national language. This is relevant because ethnic variations were subordinated to Mandarin, and along with that a revised Mandarin script which enabled larger numbers of Chinese to be schooled and to become literate. Today, one can hear Cantonese mostly in Pacific Islands and to some extent among older immigrants in far-flung nations, but not in China. </p><p></p><p>What we are talking about in this thread is something else. Is Punjabi being undermined as a language that defines a people and its culture through the writing of Punjabi in Devanagari script?</p><p></p><p>To break it down and make it manageable I am going to have to look at each scholar as mentioned in the earlier comments separately. So let's start with Dr. Bhatia's work on the Punjabi language. He does assert that Punjabi is written in Gurmukhi, Shamukhi and to some extent Landa. He also asserts that Punjabi is written in Devanagari and in the Latin alphabet. His basic thesis is that this is done to foster understanding of Punjabi by non-Punjabi speakers. He is to some extent correct.</p><p></p><p>For example, Sri Guru Granth Sahib Ji includes Devanagari transliterations of Gurmukhi for those whose dominant language is Hindi, and Latin transliterations to aid those whose dominant language is English. If there is anything about Punjabi that is not controversial among Punjabis (?) this should be pretty clear-cut.</p><p></p><p>ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥</p><p>Sochai Soch N Hovee Jae Sochee Lakh Vaar ||</p><p></p><p>सोचै सोचि न होवई जे सोची लख वार ॥</p><p>The second line uses Latin transliteration; the third line uses Devanagari transliteration. And indeed the matter of whether to adopt transliterations was and continues to be controversial. One side argues that to keep study of Sri Guru Granth Sahib Ji vital it must be made available in a form that is linguistically accessible to students of Guru Nanak whose dominant language is not Punjabi. The other side argues that Gurmukhi is intrinsic to understanding the message of the Guru; the use of transliterations waters vichaar down to the point where it is inaccurate. My own experience has been that transliterations have limited benefit, especially in the case of the Latin because it is so variable that it is often impossible to recognize an important word.</p><p></p><p>I do note that there are many today who are fluent speakers of Punjabi but who are not fluent in reading and writing Punjabi because of schooling and national language policies of India and her state governments. They would benefit from the Devanagari much like the Punjabi speaker who is able to read only the Hindi traffic signage. She can speak it, and speaks Punjabi at home, but is limited in ability to read and write Punjabi.</p><p></p><p>The next thing to say about Professor Bhatia. The book linked in the original post is to a survey of world languages, not only Punjabi. He looks at many languages and gives detailed descriptions of grammar, writing systems (scripts), rules of morphology (spelling), and dialect differences. He does not express a personal opinion, but reports what is observed on the ground. It would be difficult to link that particular book to any political or cultural agendas aimed at eliminating the Punjabi language.</p><p></p><p>Next up I will take a look at the second set of issues, involving the creation of scripting systems.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 188609, member: 35"] Ok ... I have read the article and it is impressive. It is a comprehensive study of the philosophical arguments and historical event, that are often used to support bilingual education, particularly around concerns for preserving language in order to preserve individual and cultural identity. One of the most telling examples of the forcibly imposed unification of a language that was divided historically along communal lines comes not from the GOI. It comes from very recent efforts of the People's Republic of China to impose a national identity through the imposition of a national language. This is relevant because ethnic variations were subordinated to Mandarin, and along with that a revised Mandarin script which enabled larger numbers of Chinese to be schooled and to become literate. Today, one can hear Cantonese mostly in Pacific Islands and to some extent among older immigrants in far-flung nations, but not in China. What we are talking about in this thread is something else. Is Punjabi being undermined as a language that defines a people and its culture through the writing of Punjabi in Devanagari script? To break it down and make it manageable I am going to have to look at each scholar as mentioned in the earlier comments separately. So let's start with Dr. Bhatia's work on the Punjabi language. He does assert that Punjabi is written in Gurmukhi, Shamukhi and to some extent Landa. He also asserts that Punjabi is written in Devanagari and in the Latin alphabet. His basic thesis is that this is done to foster understanding of Punjabi by non-Punjabi speakers. He is to some extent correct. For example, Sri Guru Granth Sahib Ji includes Devanagari transliterations of Gurmukhi for those whose dominant language is Hindi, and Latin transliterations to aid those whose dominant language is English. If there is anything about Punjabi that is not controversial among Punjabis (?) this should be pretty clear-cut. ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥ Sochai Soch N Hovee Jae Sochee Lakh Vaar || सोचै सोचि न होवई जे सोची लख वार ॥ The second line uses Latin transliteration; the third line uses Devanagari transliteration. And indeed the matter of whether to adopt transliterations was and continues to be controversial. One side argues that to keep study of Sri Guru Granth Sahib Ji vital it must be made available in a form that is linguistically accessible to students of Guru Nanak whose dominant language is not Punjabi. The other side argues that Gurmukhi is intrinsic to understanding the message of the Guru; the use of transliterations waters vichaar down to the point where it is inaccurate. My own experience has been that transliterations have limited benefit, especially in the case of the Latin because it is so variable that it is often impossible to recognize an important word. I do note that there are many today who are fluent speakers of Punjabi but who are not fluent in reading and writing Punjabi because of schooling and national language policies of India and her state governments. They would benefit from the Devanagari much like the Punjabi speaker who is able to read only the Hindi traffic signage. She can speak it, and speaks Punjabi at home, but is limited in ability to read and write Punjabi. The next thing to say about Professor Bhatia. The book linked in the original post is to a survey of world languages, not only Punjabi. He looks at many languages and gives detailed descriptions of grammar, writing systems (scripts), rules of morphology (spelling), and dialect differences. He does not express a personal opinion, but reports what is observed on the ground. It would be difficult to link that particular book to any political or cultural agendas aimed at eliminating the Punjabi language. Next up I will take a look at the second set of issues, involving the creation of scripting systems. [/QUOTE]
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Devanagari As A Writing System For Punjabi: Plus Or Minus For Punjabi?
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