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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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'Naam' - My Understanding
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<blockquote data-quote="BhagatSingh" data-source="post: 140491" data-attributes="member: 2610"><p>Spnadmin ji, in my understanding, sin and mistake are not as different, at least in this context. It's hard for me to explain it, because it is a cultural thing. In Punjabi, "weight on one's head" is not really a sin (as you put it) nor a mistake, its somewhere in the middle. </p><p>One should realize the inherent ambiguity of words, and the sentiment of the author as it is translated. Also cultural differences can arise, for example, you are from the west, and both translaters (Bhai sahib and Prof Sahib) are from the east. You might be surprised to find how even English words mean different things across cultures. </p><p></p><p>Regardless, one word is not important. You can go with mistake and I will go with sin/mistake. We should remember though that the original sentiment is "weight on the head". Let's move on. </p><p></p><p>PS It's not my decision to stick to this particular issue of sin/mistake. If people are going to bring it up, I will most likely respond, as I just did.</p><p>Agreed</p><p>Let us get back to understanding Naam, and I think Pauri 19 will be important so let's discuss it.</p><p></p><p>Let me start off by stating my concern. This is the progression of the thread as I see it.</p><p>We started off discussing the sentence Akhri Naam Akhri Salah</p><p>You said it should not be seen as "f<span style="font-family: 'TAHOMA'"><span style="font-size: 10px"><span style="color: #000080">From the Word, comes the Naam; from the Word, comes Your Praise.</span></span></span> ", rather what it really means is <strong>"By words He is praised."</strong></p><p></p><p>Then I pointed the inconsistency with that because later on, it refers to God's Word. When it says (To sum up the translations) This inconsistency is not present in Dr. Sant Singh nor Bhai Manmohan Singh's translation. They take akhri to mean God's word, FIGURATIVELY written or spoken by God.</p><p>This inconsistency is not present in Nikki Harinder Kaur because she translates the whole pauri not as God's word but as simply "through words". I explained how this is flawed with regards to the reference to destiny, "words on one's forehead", and that God writes these words of destiny.</p><p></p><p>At this point, I agreed with Dr Sant Singh's and Bhai Manmohan Singh's translation as I thought: Which is consistent when Naam is taken as hukam. I bet this probably needs some discussion to straighten out.</p><p></p><p>Then you posted Prof Sahib Singh's translation. He DOES have an inconsistency in his translation. He starts of by translating akhri as "through words" then when it comes to the two sentences mentioned/quoted above, he switches to "God's word". Why does he do that?</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 140491, member: 2610"] Spnadmin ji, in my understanding, sin and mistake are not as different, at least in this context. It's hard for me to explain it, because it is a cultural thing. In Punjabi, "weight on one's head" is not really a sin (as you put it) nor a mistake, its somewhere in the middle. One should realize the inherent ambiguity of words, and the sentiment of the author as it is translated. Also cultural differences can arise, for example, you are from the west, and both translaters (Bhai sahib and Prof Sahib) are from the east. You might be surprised to find how even English words mean different things across cultures. Regardless, one word is not important. You can go with mistake and I will go with sin/mistake. We should remember though that the original sentiment is "weight on the head". Let's move on. PS It's not my decision to stick to this particular issue of sin/mistake. If people are going to bring it up, I will most likely respond, as I just did. Agreed Let us get back to understanding Naam, and I think Pauri 19 will be important so let's discuss it. Let me start off by stating my concern. This is the progression of the thread as I see it. We started off discussing the sentence Akhri Naam Akhri Salah You said it should not be seen as "f[FONT=TAHOMA][SIZE=2][COLOR=#000080]From the Word, comes the Naam; from the Word, comes Your Praise.[/COLOR][/SIZE][/FONT] ", rather what it really means is [B]"By words He is praised."[/B] Then I pointed the inconsistency with that because later on, it refers to God's Word. When it says (To sum up the translations) This inconsistency is not present in Dr. Sant Singh nor Bhai Manmohan Singh's translation. They take akhri to mean God's word, FIGURATIVELY written or spoken by God. This inconsistency is not present in Nikki Harinder Kaur because she translates the whole pauri not as God's word but as simply "through words". I explained how this is flawed with regards to the reference to destiny, "words on one's forehead", and that God writes these words of destiny. At this point, I agreed with Dr Sant Singh's and Bhai Manmohan Singh's translation as I thought: Which is consistent when Naam is taken as hukam. I bet this probably needs some discussion to straighten out. Then you posted Prof Sahib Singh's translation. He DOES have an inconsistency in his translation. He starts of by translating akhri as "through words" then when it comes to the two sentences mentioned/quoted above, he switches to "God's word". Why does he do that? [/QUOTE]
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