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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
Sikh History & Heritage
Max Arthur Macauliffe
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<blockquote data-quote="spnadmin" data-source="post: 190405" data-attributes="member: 35"><p>anon ji</p><p></p><p>Keeping in mind that journals and library collections of scholarly writing on Sikhi, and Internet archives as we have available today, did not exist in the time of Macauliffe. Though scholarly writings and exegeses of the Vedas were collected throughout India, and could be found in the private libraries of the wealthy and the ashrams of well-supported monastic orders, nothing close to that was available to Macauliffe. Moreover, many of the treasured writings were destroyed when Sikh institutions were destroyed in the century following the Death of Guru Gobind Singh. What there was, rested with the Nirmala situated in Benares and in the private collections of individuals here and there. So Macauliffe - as you will discover when you read this article - employed a multifarious strategy of working with documents as he could access them, picking the brains of noted scholars of the day, hosting informal seminars to allow for debate. In the end he did what all talented historians do: he pulled out a synthesis and wrote the story from an interpretation of many, diverse perspectives, documents and traditions, a synthesis that seemed logically coherent and could be supported by the more credible data. Research does not proceed in a straight line from a to z and this article is the best account of how Macauliffe accomplished his final results. When I read this article I am astounded by his knack for organizing interdisciplinary teams of experts in one field or another to move a huge project forward. Today we call this collaborative inquiry and governments and foundations fund grants and think tanks to accomplish similar results. </p><p></p><p><a href="http://www.sikhchic.com/history/max_arthur_macauliffe_he_introduced_sikhi_to_the_englishspeaking_west" target="_blank">http://www.sikhchic.com/history/max_arthur_macauliffe_he_introduced_sikhi_to_the_englishspeaking_west</a></p><p></p><p>I think that if you want more detail you should feel completely free to contact Dr Nikky Guninder Kaur Singh, who would be accessible unless she is traveling for research purposes. This is where to start. Chair and Professor of Religion at the Department of Religious Studies, Colby College, Waterville, Maine, U.S.A.</p><p></p><p>p/s You should be aware that there is a subset of Sikh opinion that is critical of Macauliffe's work because of his reliance on Nirmala and Udasi scholars and sources such as Suraj Prakash and the Gur Bilases, which have a decided Vedic bias. On the other hand, his work was also acclaimed by scholars on the Singh Saba side of the scholarly community. My own take on this is that Macauliffe followed his instinct to use multiple sources to triangulate on a consensus view. Good luck!</p></blockquote><p></p>
[QUOTE="spnadmin, post: 190405, member: 35"] anon ji Keeping in mind that journals and library collections of scholarly writing on Sikhi, and Internet archives as we have available today, did not exist in the time of Macauliffe. Though scholarly writings and exegeses of the Vedas were collected throughout India, and could be found in the private libraries of the wealthy and the ashrams of well-supported monastic orders, nothing close to that was available to Macauliffe. Moreover, many of the treasured writings were destroyed when Sikh institutions were destroyed in the century following the Death of Guru Gobind Singh. What there was, rested with the Nirmala situated in Benares and in the private collections of individuals here and there. So Macauliffe - as you will discover when you read this article - employed a multifarious strategy of working with documents as he could access them, picking the brains of noted scholars of the day, hosting informal seminars to allow for debate. In the end he did what all talented historians do: he pulled out a synthesis and wrote the story from an interpretation of many, diverse perspectives, documents and traditions, a synthesis that seemed logically coherent and could be supported by the more credible data. Research does not proceed in a straight line from a to z and this article is the best account of how Macauliffe accomplished his final results. When I read this article I am astounded by his knack for organizing interdisciplinary teams of experts in one field or another to move a huge project forward. Today we call this collaborative inquiry and governments and foundations fund grants and think tanks to accomplish similar results. [url]http://www.sikhchic.com/history/max_arthur_macauliffe_he_introduced_sikhi_to_the_englishspeaking_west[/url] I think that if you want more detail you should feel completely free to contact Dr Nikky Guninder Kaur Singh, who would be accessible unless she is traveling for research purposes. This is where to start. Chair and Professor of Religion at the Department of Religious Studies, Colby College, Waterville, Maine, U.S.A. p/s You should be aware that there is a subset of Sikh opinion that is critical of Macauliffe's work because of his reliance on Nirmala and Udasi scholars and sources such as Suraj Prakash and the Gur Bilases, which have a decided Vedic bias. On the other hand, his work was also acclaimed by scholars on the Singh Saba side of the scholarly community. My own take on this is that Macauliffe followed his instinct to use multiple sources to triangulate on a consensus view. Good luck! [/QUOTE]
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Sikh History & Heritage
Max Arthur Macauliffe
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