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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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Discussions
Hard Talk
Interpretation Of Religious Scriptures
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<blockquote data-quote="Siri Kamala" data-source="post: 137062" data-attributes="member: 13802"><p>This thread has been redirected from <strong><span style="color: DarkRed">Sehajdhari Sikh Foundaton: Comments Please </span></strong>!<a href="http://www.sikhphilosophy.net/sikh-sikhi-sikhism/29484-sehajdhari-sikh-federation-comments-please.html" target="_blank">http://www.sikhphilosophy.net/sikh-sikhi-sikhism/29484-sehajdhari-sikh-federation-comments-please.html</a></p><p></p><p></p><p></p><p></p><p>My thoughts exactly -- thank you for putting it so well!</p><p></p><p><strong>ballym</strong>, when I read what you are saying (and thank you so much for your thoughtful response, by the way!), it spoke to me. That is the petard on which many Christian Biblical literalists have been hoisted -- live by the literal interpretation of Scripture, die by the literal interpretation of Scripture.</p><p></p><p>When you ask someone who believes in a literal interpretation of the Bible if they now plan to stone their child to death the next time their child is disrespectful to them, they will look at you and ask if you are insane. If you ask if they are aware of the fact that the poly-cotton shirt they're wearing is a sin, according to the book of Leviticus, which dictates that threads of different fibers should not be woven together, they will appear dumbstruck and mumble something about, "Well no one believes that -- that's just silly..."</p><p></p><p>And yet, *there it is in Christian Holy Scripture*.</p><p></p><p>The reality is, *everyone* of *every faith* cherry-picks what works for them from Scripture. Everyone interprets. You could gather together 10 Conservative Christian scholars who claim to believe the Bible is "the inerrant word of God," and every one of them would have a different interpretation of certain passages. A Scripture is only as inerrant as the people who are interpreting what it says.</p><p></p><p>There is the question of what should be taken literally and what is intended to be metaphorical. </p><p></p><p>There is also the question of what things were intended to apply only to people of that time, and what things were written with the intent that they should be "normative" and apply to ALL people who believe over ALL time.</p><p></p><p>There is also the matter of how accurately we are able to translate what was written in an ancient language that we no longer use today. My understanding is that Gurmukhi is to modern-day Punjabi language as Chaucer's Middle English is to modern-day English -- most people would struggle to accurately understand what is being said, never mind get the nuances and symbolism and "in group" references that may not be in use at this point in time. (Please correct me if my understanding on that count is wrong.)</p><p></p><p>So the conclusion I have come to is that it is fruitless to try to adhere to a literal interpretation of any Holy Scripture -- there's no way to be sure one is actually doing it right. What can be done is to read it with an open mind, an open heart, a measure of common sense, and a focus on the things that ARE clear about what Sikhs reject as untrue, embrace as true, celebrate as delightful, believe to be pleasing to God, and then read the Guru Granth Sahib *with those things in mind* rather than with a measuring tape, a set of scales, a calculator, and a dictionary.</p><p></p><p>More thoughts than time allows -- I'm so enjoying exploring it though. Thank you to everyone who is sharing their thoughts/opinions/insights here!</p></blockquote><p></p>
[QUOTE="Siri Kamala, post: 137062, member: 13802"] This thread has been redirected from [B][COLOR="DarkRed"]Sehajdhari Sikh Foundaton: Comments Please [/COLOR][/B]![url]http://www.sikhphilosophy.net/sikh-sikhi-sikhism/29484-sehajdhari-sikh-federation-comments-please.html[/url] My thoughts exactly -- thank you for putting it so well! [B]ballym[/B], when I read what you are saying (and thank you so much for your thoughtful response, by the way!), it spoke to me. That is the petard on which many Christian Biblical literalists have been hoisted -- live by the literal interpretation of Scripture, die by the literal interpretation of Scripture. When you ask someone who believes in a literal interpretation of the Bible if they now plan to stone their child to death the next time their child is disrespectful to them, they will look at you and ask if you are insane. If you ask if they are aware of the fact that the poly-cotton shirt they're wearing is a sin, according to the book of Leviticus, which dictates that threads of different fibers should not be woven together, they will appear dumbstruck and mumble something about, "Well no one believes that -- that's just silly..." And yet, *there it is in Christian Holy Scripture*. The reality is, *everyone* of *every faith* cherry-picks what works for them from Scripture. Everyone interprets. You could gather together 10 Conservative Christian scholars who claim to believe the Bible is "the inerrant word of God," and every one of them would have a different interpretation of certain passages. A Scripture is only as inerrant as the people who are interpreting what it says. There is the question of what should be taken literally and what is intended to be metaphorical. There is also the question of what things were intended to apply only to people of that time, and what things were written with the intent that they should be "normative" and apply to ALL people who believe over ALL time. There is also the matter of how accurately we are able to translate what was written in an ancient language that we no longer use today. My understanding is that Gurmukhi is to modern-day Punjabi language as Chaucer's Middle English is to modern-day English -- most people would struggle to accurately understand what is being said, never mind get the nuances and symbolism and "in group" references that may not be in use at this point in time. (Please correct me if my understanding on that count is wrong.) So the conclusion I have come to is that it is fruitless to try to adhere to a literal interpretation of any Holy Scripture -- there's no way to be sure one is actually doing it right. What can be done is to read it with an open mind, an open heart, a measure of common sense, and a focus on the things that ARE clear about what Sikhs reject as untrue, embrace as true, celebrate as delightful, believe to be pleasing to God, and then read the Guru Granth Sahib *with those things in mind* rather than with a measuring tape, a set of scales, a calculator, and a dictionary. More thoughts than time allows -- I'm so enjoying exploring it though. Thank you to everyone who is sharing their thoughts/opinions/insights here! [/QUOTE]
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Hard Talk
Interpretation Of Religious Scriptures
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