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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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<blockquote data-quote="spnadmin" data-source="post: 186840" data-attributes="member: 35"><p>muddyymick ji</p><p></p><p>This is an old thread - 6 years old - and it faded into the archives only to be resurrected today. </p><p></p><p>Some of your questions will be hard to answer because Kaur-1 rarely visits the forum these days. Her replies represent her impressions at that time.</p><p></p><p>I can say with confidence, because she and I correspond from time to time, that about 4 years ago, and that would be about 3 years after the start of the thread, Kaur-1 began a systematic program of Gurbani study in the original Gurmukhi. Her studies later evolved into a full sehaj path (continuous slow reading of Sri Guru Granth Sahib Ji) in which she not only read but researched the meanings of various phrases and words using the works of Sahib Singh and other noted Gurbani scholars. </p><p></p><p>Let me take a crack at the remaining issues you raise.</p><p></p><p>" just a small observation and I hope it is in keeping with the thread. In most schools of thought, expression, philosophy and religion. There appears to be division as to what constitutes that way."</p><p></p><p><span style="color: Blue">I am not sure what you mean by "what constitutes that way" so the division part is not clear to me. </span></p><p><span style="color: Blue"></span></p><p></p><p>" Some hold by a rigid historic or traditional approach claiming all further development or enquiry cannot by definition belong to that way. I suppose one could say these have a chronological cut off point after which inclusion cannot be considered."</p><p><span style="color: Blue"></span></p><p><span style="color: Blue">I am not sure how the question applies to Sri Guru Granth Sahib Ji. I could be missing your point. Enquiry is an obligation for Sikhs. There is no cut-off point for inquiry into Sri Guru Granth Sahib Ji. </span></p><p><span style="color: Blue"></span></p><p><span style="color: Blue">The granth itself is complete. The granth was sealed by Guru Gobind Singh in 1708, and closes with the Mundaavi. He added some of the shabads of his father Teg Bahadur. Therefore, nothing was included after that moment in time when the granth was declared the everlasting guru. The declaration precludes "adding" content to Gurbani, and this is very different from instances where scholars might "have a chronological cut-off point after which inclusion cannot be considered."</span></p><p></p><p></p><p>"Others consider a broader canvass of expression seeing some things (although outside the strict chronological tradition) as complimentary or in accord with 'the way' "</p><p></p><p><span style="color: Blue"> There are many ways to look at the "broader canvass of expression" - if I am getting your question regarding "strict chronological tradition" as you intend it. The chronological question is moot because Guru Gobind Singh sealed the Granth. Often the discussion of a right and wrong way to interpret shabads has little to do with orthodox meaning and more to do with internal logical consistency of a reading. You gave some good examples of how that would work in your exploration of the meaning of "amrit" on a different thread. So shabads speaking of a cleansing bath would not be orders to take baths at holy sites on pilgrimage but inspirations to get soaked a different way.</span></p><p></p><p>Both are problematic, the former can become exclusive and subject to cultural and geo/historical bias. Not having the benefit of comparable systems or fresh invigorating new perspectives.</p><p></p><p><span style="color: Blue">Sri Guru Granth Sahib Ji was never intended to be exclusively for Sikhs. Guru Nanak spoke to Mulsims, Hindus, Jains, and Christians. Thus, there are those of us who prefer to think of the message of Guru Granth as inclusive not exclusive. That does not however mean that Guru Nanak was integrating teachings from many different religions into a single message. Rather it means he was disclosing a message that could take a devotee beyond the exclusive orthodoxies of his or her particular religion.</span></p><p><span style="color: Blue"></span></p><p><span style="color: Blue">The "fresh invigorating new perspectives" that you speak of are a puzzle to me. I do not know if you mean that Sri Guru Granth Sahib Ji might open itself up to texts and ideas from newer religions and spiritual movements. Or if you mean there could be fresh interpretations of its shabads. If you would clarify that it would help. </span></p><p></p><p><span style="color: Blue">Sri Guru Granth Sahib Ji cannot open itself up to new texts and perspectives because it was sealed in 1708. For example, it cannot be re-categorized as a Vedic text because 'fresh perspectives' have reconsidered its contents. It cannot be rebound with other scriptures - though some have tried. From a different angle, Sikhs are obliged to study and discuss its message, which does open up meanings; it broadens how one applies Sri Guru Granth Sahib Ji to every day life. So I don't know what you are asking. </span></p><p><span style="color: Blue"></span></p><p></p><p>"The latter can become a sort of spiritual shopping, where one only finds the teachings and teachers that are in accord with our limited perspectives."</p><p></p><p><span style="color: Blue">Yes. Religious teachers come and go. Spiritual shopping happens all the time. Why not think that many who gathered around Guru Nanak were also shopping, stayed for while, and then went their own way? His own sons listened and then left. </span></p><p><span style="color: Blue"></span></p><p><span style="color: Blue">The Sikh concept of the divine: indivisible timeless and indestructible, it is ajooni saibhang. If that makes sense to a person, then shopping around would not be within the realm of logical possibilities. What would one shop for? What one seeks is everywhere and always. </span></p><p></p><p>You are asking questions that seem simple but are not simple. Perhaps you should break your previous comment down into separate threads, otherwise, this thread will wander into long digressions, and the original issues will be lost to new readers. Thanx.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 186840, member: 35"] muddyymick ji This is an old thread - 6 years old - and it faded into the archives only to be resurrected today. Some of your questions will be hard to answer because Kaur-1 rarely visits the forum these days. Her replies represent her impressions at that time. I can say with confidence, because she and I correspond from time to time, that about 4 years ago, and that would be about 3 years after the start of the thread, Kaur-1 began a systematic program of Gurbani study in the original Gurmukhi. Her studies later evolved into a full sehaj path (continuous slow reading of Sri Guru Granth Sahib Ji) in which she not only read but researched the meanings of various phrases and words using the works of Sahib Singh and other noted Gurbani scholars. Let me take a crack at the remaining issues you raise. " just a small observation and I hope it is in keeping with the thread. In most schools of thought, expression, philosophy and religion. There appears to be division as to what constitutes that way." [COLOR="Blue"]I am not sure what you mean by "what constitutes that way" so the division part is not clear to me. [/COLOR] " Some hold by a rigid historic or traditional approach claiming all further development or enquiry cannot by definition belong to that way. I suppose one could say these have a chronological cut off point after which inclusion cannot be considered." [COLOR="Blue"] I am not sure how the question applies to Sri Guru Granth Sahib Ji. I could be missing your point. Enquiry is an obligation for Sikhs. There is no cut-off point for inquiry into Sri Guru Granth Sahib Ji. The granth itself is complete. The granth was sealed by Guru Gobind Singh in 1708, and closes with the Mundaavi. He added some of the shabads of his father Teg Bahadur. Therefore, nothing was included after that moment in time when the granth was declared the everlasting guru. The declaration precludes "adding" content to Gurbani, and this is very different from instances where scholars might "have a chronological cut-off point after which inclusion cannot be considered."[/COLOR] "Others consider a broader canvass of expression seeing some things (although outside the strict chronological tradition) as complimentary or in accord with 'the way' " [COLOR="Blue"] There are many ways to look at the "broader canvass of expression" - if I am getting your question regarding "strict chronological tradition" as you intend it. The chronological question is moot because Guru Gobind Singh sealed the Granth. Often the discussion of a right and wrong way to interpret shabads has little to do with orthodox meaning and more to do with internal logical consistency of a reading. You gave some good examples of how that would work in your exploration of the meaning of "amrit" on a different thread. So shabads speaking of a cleansing bath would not be orders to take baths at holy sites on pilgrimage but inspirations to get soaked a different way.[/COLOR] Both are problematic, the former can become exclusive and subject to cultural and geo/historical bias. Not having the benefit of comparable systems or fresh invigorating new perspectives. [COLOR="Blue"]Sri Guru Granth Sahib Ji was never intended to be exclusively for Sikhs. Guru Nanak spoke to Mulsims, Hindus, Jains, and Christians. Thus, there are those of us who prefer to think of the message of Guru Granth as inclusive not exclusive. That does not however mean that Guru Nanak was integrating teachings from many different religions into a single message. Rather it means he was disclosing a message that could take a devotee beyond the exclusive orthodoxies of his or her particular religion. The "fresh invigorating new perspectives" that you speak of are a puzzle to me. I do not know if you mean that Sri Guru Granth Sahib Ji might open itself up to texts and ideas from newer religions and spiritual movements. Or if you mean there could be fresh interpretations of its shabads. If you would clarify that it would help. [/COLOR] [COLOR="Blue"]Sri Guru Granth Sahib Ji cannot open itself up to new texts and perspectives because it was sealed in 1708. For example, it cannot be re-categorized as a Vedic text because 'fresh perspectives' have reconsidered its contents. It cannot be rebound with other scriptures - though some have tried. From a different angle, Sikhs are obliged to study and discuss its message, which does open up meanings; it broadens how one applies Sri Guru Granth Sahib Ji to every day life. So I don't know what you are asking. [/COLOR] "The latter can become a sort of spiritual shopping, where one only finds the teachings and teachers that are in accord with our limited perspectives." [COLOR="Blue"]Yes. Religious teachers come and go. Spiritual shopping happens all the time. Why not think that many who gathered around Guru Nanak were also shopping, stayed for while, and then went their own way? His own sons listened and then left. The Sikh concept of the divine: indivisible timeless and indestructible, it is ajooni saibhang. If that makes sense to a person, then shopping around would not be within the realm of logical possibilities. What would one shop for? What one seeks is everywhere and always. [/COLOR] You are asking questions that seem simple but are not simple. Perhaps you should break your previous comment down into separate threads, otherwise, this thread will wander into long digressions, and the original issues will be lost to new readers. Thanx. [/QUOTE]
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