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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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Interfaith Dialogues
Do Beliefs Make A Difference In How Two Faiths Adjust To Life In The UK?
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<blockquote data-quote="spnadmin" data-source="post: 110910" data-attributes="member: 35"><p>faujasingh ji</p><p></p><p>Your comment shows that you have reflected long and hard on an issue that has been a topic in Sikhi, around the world, in India and the diaspora, for a few generations now. Even the SGPC approved "consensus translation" of Sri Guru Granth Sahib is evidence of the seriousness with which Sikhi has approached some of the issues you raise. At the time there was controversy -- no translations are needed or desirable. <strong>Another view prevailed. </strong>Now there are controversies over whether the Gurmukhi should return to the larevaar font or remain as pad ched. There are controversies over the translations. Are they worthless and hopelessly flawed? Should we only accept the translation of Bhai Sahib Singh ji? But his translations are into Hindi with an English translation of Japji Sahib only. Should Gurdwaras project both the Punjabi and English of kirtan and shabads? Should kathas be given in English?</p><p></p><p>The Sunday Gurdwara service from Espanola New Mexico (Western Dharma tradition) has part of the service in English and part in Punjabi, with the hukamnama recited in both languages, kathas given in English (usually a recording of Yogi Bhajan). They have moved in the direction of an accommodation of both languages and cultures. This has been severely criticized in some quarters. Other gurdwaras in the diaspora have addressed this issue more or less in the same way, concerned that their young people will drift away from Sikhism. Some gurdwaras have responded with aggressive efforts at Gurmat education; others have done little to nothing in this regard, leaving things as they were 50 years ago.</p><p></p><p>Caught in the web are converts who (I hope) are making personal adjustments and understanding that change takes time. We are not dignified by being obstreperous and insensitive to the deeply felt cultural and theological reasons for tradition's strong hold.</p><p></p><p>Apologies for a very long introduction to get to my point. There are two reasons why keeping <strong>tradition needs to be nurtured,</strong> even when English or other languages are introduced. </p><p></p><p>1. Sikhism cannot be easily compared to Hinduism on the subject of "blending in" because Sikhs were not meant to blend in. The irony is that our Not Blending In is what draws others to Sikhism, even as Sikhs do next to nothing to actively attract adherents. </p><p></p><p>An entire thread could be devoted to the <strong>many ways</strong> in which <strong>Sikhs don't blend in</strong>. If we did we would cease to be Sikhs, in the actual or spiritual sense.</p><p></p><p>"I am neither Hindu nor Muslim" has many levels of meaning, one of which is "I am something very different."</p><p></p><p>2. Translations of Sri Guru Granth Sahib will continue to be controversial for many reasons -- and the debates about this are the stuff of learning about Sikhism and its history. <strong>But this is not "punjabiyat" at its root.</strong> Though the language is an old form of punjabi, mixed with several other languages. The Granth Sahib is the Universal Guru because it speaks to everyone. Again, it is the Granth and its shabads that attract converts and that continue to keep those born Sikhs clinging to the Guru like a parent. So the more difficult issue is how to encourage everyone to learn the sacred language of the Guru so that its message is grasped as completely as possible. </p><p></p><p>The Roman Catholic faith abandoned the use of Latin because it was a dead language, no longer spoken and therefore leaving congregations lost in the meaning of the church liturgy. Protestant religions, in breaking from Rome, converted their liturgies to local languages to spread understanding of their message. </p><p></p><p><strong>We have something very different happening within Sikhism. There already are translations. </strong>Sikhism did not wait 1500 years and endure ****** religious wars over the questions that included the question of translation, as did Europeans in the Protestant Reformation. Strides have been made to make the Granth accessible in different languages. The question of relevance today is a different question. Today we can read the Guru's message. Now, how can one make the message of the Guru <strong>heard</strong> at many levels by all Sikhs, regardless of national origin? The question of translation is: How should it be translated into every day living. This is about examining how a universal message can be delivered universally.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 110910, member: 35"] faujasingh ji Your comment shows that you have reflected long and hard on an issue that has been a topic in Sikhi, around the world, in India and the diaspora, for a few generations now. Even the SGPC approved "consensus translation" of Sri Guru Granth Sahib is evidence of the seriousness with which Sikhi has approached some of the issues you raise. At the time there was controversy -- no translations are needed or desirable. [B]Another view prevailed. [/B]Now there are controversies over whether the Gurmukhi should return to the larevaar font or remain as pad ched. There are controversies over the translations. Are they worthless and hopelessly flawed? Should we only accept the translation of Bhai Sahib Singh ji? But his translations are into Hindi with an English translation of Japji Sahib only. Should Gurdwaras project both the Punjabi and English of kirtan and shabads? Should kathas be given in English? The Sunday Gurdwara service from Espanola New Mexico (Western Dharma tradition) has part of the service in English and part in Punjabi, with the hukamnama recited in both languages, kathas given in English (usually a recording of Yogi Bhajan). They have moved in the direction of an accommodation of both languages and cultures. This has been severely criticized in some quarters. Other gurdwaras in the diaspora have addressed this issue more or less in the same way, concerned that their young people will drift away from Sikhism. Some gurdwaras have responded with aggressive efforts at Gurmat education; others have done little to nothing in this regard, leaving things as they were 50 years ago. Caught in the web are converts who (I hope) are making personal adjustments and understanding that change takes time. We are not dignified by being obstreperous and insensitive to the deeply felt cultural and theological reasons for tradition's strong hold. Apologies for a very long introduction to get to my point. There are two reasons why keeping [B]tradition needs to be nurtured,[/B] even when English or other languages are introduced. 1. Sikhism cannot be easily compared to Hinduism on the subject of "blending in" because Sikhs were not meant to blend in. The irony is that our Not Blending In is what draws others to Sikhism, even as Sikhs do next to nothing to actively attract adherents. An entire thread could be devoted to the [B]many ways[/B] in which [B]Sikhs don't blend in[/B]. If we did we would cease to be Sikhs, in the actual or spiritual sense. "I am neither Hindu nor Muslim" has many levels of meaning, one of which is "I am something very different." 2. Translations of Sri Guru Granth Sahib will continue to be controversial for many reasons -- and the debates about this are the stuff of learning about Sikhism and its history. [B]But this is not "punjabiyat" at its root.[/B] Though the language is an old form of punjabi, mixed with several other languages. The Granth Sahib is the Universal Guru because it speaks to everyone. Again, it is the Granth and its shabads that attract converts and that continue to keep those born Sikhs clinging to the Guru like a parent. So the more difficult issue is how to encourage everyone to learn the sacred language of the Guru so that its message is grasped as completely as possible. The Roman Catholic faith abandoned the use of Latin because it was a dead language, no longer spoken and therefore leaving congregations lost in the meaning of the church liturgy. Protestant religions, in breaking from Rome, converted their liturgies to local languages to spread understanding of their message. [B]We have something very different happening within Sikhism. There already are translations. [/B]Sikhism did not wait 1500 years and endure ****** religious wars over the questions that included the question of translation, as did Europeans in the Protestant Reformation. Strides have been made to make the Granth accessible in different languages. The question of relevance today is a different question. Today we can read the Guru's message. Now, how can one make the message of the Guru [B]heard[/B] at many levels by all Sikhs, regardless of national origin? The question of translation is: How should it be translated into every day living. This is about examining how a universal message can be delivered universally. [/QUOTE]
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Do Beliefs Make A Difference In How Two Faiths Adjust To Life In The UK?
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