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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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Gurmat Vichaar
Gurmat Vichar - Discussions
The Compilation Of The Sri Guru Granth Sahib
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<blockquote data-quote="Kully" data-source="post: 215040" data-attributes="member: 20967"><p>Firstly, a very interesting read, and just a few observations I would like share. Although the quotes are showing our dear admin "Aman Singh," as being quoted I would like to remind fellow SPNers that Aman Singh is not the author of this work but has kindly shared it with us, for our reading and learning.</p><p></p><p>SGGS has only had a standard layout since the saroops were printed. Hand-written saroops did not have any conformity in terms of angs.</p><p></p><p></p><p></p><p></p><p>The final version of SGGS was completed in 1706.</p><p></p><p></p><p></p><p></p><p></p><p>I think this may be reading a little too much into the "ਕਿਤਾਬ ਕਛਿ" and "ਪੁਛਨਿਫੋਲਿ ਕਿਤਾਬ ਨੋ". Guru Arjan Dev Ji after compiling the banis into a pothi carried it on his head. I really dont believe that Guru Nanak would carry a kitab of bani tucked under his armpit. IMO Bhai Gurdas Ji is saying that Guru Sahib dressed in the attire and appearance of a Muslim on Hajj.</p><p></p><p>Further, if Guru Nanak had said such words to the Hajjis after reading them from the book Guru Sahib carried, then these words would be in SGGS, if they had, as the author suggests been passed onto successor Gurus.</p><p></p><p></p><p></p><p></p><p></p><p></p><p>"ਜਾਨ੍ਯ੍" doesn't mean understand but "realised."</p><p></p><p></p><p>"ਸਬਦ ਸੁਰਤਿ" has been taken by the author to mean two separate words, the actual shabad and the consciousness. But the preceding lines before this line make it clear how it is that Guru Sahib saves and enriches his disciples. It has nothing to do with written shabads. It seems like the author has not understood the context in which it was written.</p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p>The only rider here is the one that the author seems to have inserted. There is no word "approve" in the Gurbani line "ਜਿ ਸਤਿਗੁਰ ਭਾਵੈ ਸੁ ਮੰਨਿ ਲੈਨਿ ਸੇਈ ਕਰਮ ਕਰੇਨਿ ॥ ੩ ੯੫੧".</p><p></p><p>The author seems to have mistaken the word "ਭਾਵੈ" for "approve" whereas the meaning of "ਭਾਵੈ" is "pleasing."</p><p></p><p></p><p>ਜਿ ਸਤਿਗੁਰ ਭਾਵੈ ਸੁ ਮੰਨਿ ਲੈਨਿ ਸੇਈ ਕਰਮ ਕਰੇਨਿ ॥ ੩ ੯੫੧</p><p>That what is pleasing to the Satguru should be accepted and acted upon.</p><p></p><p></p><p></p><p></p><p></p><p></p><p>Guru Arjan Dev Ji is not acknowledging any such thing that the author claims. The "ਖਜਾਨਾ" that Guru Sahib is talking of is Naam. What the author has done is take one line out of the shabad that he feels supports his view and painted a story around it. It is evident from the whole shabad that this is not a pothi that Guru Sahib is talking of but the treasure of Naam.</p><p></p><p></p><p>If you look at the line "ਪੀਊ ਦਾਦੇ ਕਾ ਖੋਲਿ ਡਿਠਾ ਖਜਾਨਾ" the author has thrown in the word "Banis" and ommitted the word "ਡਿਠਾ" in his translation.</p><p></p><p>The translated should read "When I opened and saw my ancestors treasure"...</p><p></p><p></p><p>here is the shabad.</p><p></p><p>ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥</p><p></p><p>(ਗਉੜੀ (ਮਃ ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਅੰਗ ੧੮੫)</p><p></p><p></p><p>ਹਮ ਧਨਵੰਤ ਭਾਗਠ ਸਚ ਨਾਇ ॥</p><p>I am prosperous and fortunate, for I have received the True Name.</p><p></p><p>ਹਰਿ ਗੁਣ ਗਾਵਹ ਸਹਜਿ ਸੁਭਾਇ ॥੧॥ ਰਹਾਉ ॥</p><p>I sing the Glorious Praises of the Lord, with natural, intuitive ease. ||1||Pause||</p><p></p><p>ਪੀਊ ਦਾਦੇ ਕਾ ਖੋਲਿ ਡਿਠਾ ਖਜਾਨਾ ॥</p><p>When I opened it up and gazed upon the treasures of my father and grandfather,</p><p></p><p>ਤਾ ਮੇਰੈ ਮਨਿ ਭਇਆ ਨਿਧਾਨਾ ॥੧॥</p><p>Then my mind became very happy. ||1||</p><p></p><p>ਰਤਨ ਲਾਲ ਜਾ ਕਾ ਕਛੂ ਨ ਮੋਲੁ ॥</p><p>The storehouse is inexhaustible and immeasurable,</p><p></p><p>ਭਰੇ ਭੰਡਾਰ ਅਖੂਟ ਅਤੋਲ ॥੨॥</p><p>Overflowing with priceless jewels and rubies. ||2||</p><p></p><p>ਖਾਵਹਿ ਖਰਚਹਿ ਰਲਿ ਮਿਲਿ ਭਾਈ ॥</p><p>The Siblings of Destiny meet together, and eat and spend,</p><p></p><p>ਤੋਟਿ ਨ ਆਵੈ ਵਧਦੋ ਜਾਈ ॥੩॥</p><p>But these resources do not diminish; they continue to increase. ||3||</p><p></p><p>ਕਹੁ ਨਾਨਕ ਜਿਸੁ ਮਸਤਕਿ ਲੇਖੁ ਲਿਖਾਇ ॥</p><p>Says Nanak, one who has such destiny written on his forehead,</p><p></p><p>ਸੁ ਏਤੁ ਖਜਾਨੈ ਲਇਆ ਰਲਾਇ ॥੪॥੩੧॥੧੦੦॥</p><p>Becomes a partner in these treasures. ||4||31||100||</p></blockquote><p></p>
[QUOTE="Kully, post: 215040, member: 20967"] Firstly, a very interesting read, and just a few observations I would like share. Although the quotes are showing our dear admin "Aman Singh," as being quoted I would like to remind fellow SPNers that Aman Singh is not the author of this work but has kindly shared it with us, for our reading and learning. SGGS has only had a standard layout since the saroops were printed. Hand-written saroops did not have any conformity in terms of angs. The final version of SGGS was completed in 1706. I think this may be reading a little too much into the "ਕਿਤਾਬ ਕਛਿ" and "ਪੁਛਨਿਫੋਲਿ ਕਿਤਾਬ ਨੋ". Guru Arjan Dev Ji after compiling the banis into a pothi carried it on his head. I really dont believe that Guru Nanak would carry a kitab of bani tucked under his armpit. IMO Bhai Gurdas Ji is saying that Guru Sahib dressed in the attire and appearance of a Muslim on Hajj. Further, if Guru Nanak had said such words to the Hajjis after reading them from the book Guru Sahib carried, then these words would be in SGGS, if they had, as the author suggests been passed onto successor Gurus. "ਜਾਨ੍ਯ੍" doesn't mean understand but "realised." "ਸਬਦ ਸੁਰਤਿ" has been taken by the author to mean two separate words, the actual shabad and the consciousness. But the preceding lines before this line make it clear how it is that Guru Sahib saves and enriches his disciples. It has nothing to do with written shabads. It seems like the author has not understood the context in which it was written. The only rider here is the one that the author seems to have inserted. There is no word "approve" in the Gurbani line "ਜਿ ਸਤਿਗੁਰ ਭਾਵੈ ਸੁ ਮੰਨਿ ਲੈਨਿ ਸੇਈ ਕਰਮ ਕਰੇਨਿ ॥ ੩ ੯੫੧". The author seems to have mistaken the word "ਭਾਵੈ" for "approve" whereas the meaning of "ਭਾਵੈ" is "pleasing." ਜਿ ਸਤਿਗੁਰ ਭਾਵੈ ਸੁ ਮੰਨਿ ਲੈਨਿ ਸੇਈ ਕਰਮ ਕਰੇਨਿ ॥ ੩ ੯੫੧ That what is pleasing to the Satguru should be accepted and acted upon. Guru Arjan Dev Ji is not acknowledging any such thing that the author claims. The "ਖਜਾਨਾ" that Guru Sahib is talking of is Naam. What the author has done is take one line out of the shabad that he feels supports his view and painted a story around it. It is evident from the whole shabad that this is not a pothi that Guru Sahib is talking of but the treasure of Naam. If you look at the line "ਪੀਊ ਦਾਦੇ ਕਾ ਖੋਲਿ ਡਿਠਾ ਖਜਾਨਾ" the author has thrown in the word "Banis" and ommitted the word "ਡਿਠਾ" in his translation. The translated should read "When I opened and saw my ancestors treasure"... here is the shabad. ਗਉੜੀ ਗੁਆਰੇਰੀ ਮਹਲਾ ੫ ॥ (ਗਉੜੀ (ਮਃ ੫) ਗੁਰੂ ਗ੍ਰੰਥ ਸਾਹਿਬ ਅੰਗ ੧੮੫) ਹਮ ਧਨਵੰਤ ਭਾਗਠ ਸਚ ਨਾਇ ॥ I am prosperous and fortunate, for I have received the True Name. ਹਰਿ ਗੁਣ ਗਾਵਹ ਸਹਜਿ ਸੁਭਾਇ ॥੧॥ ਰਹਾਉ ॥ I sing the Glorious Praises of the Lord, with natural, intuitive ease. ||1||Pause|| ਪੀਊ ਦਾਦੇ ਕਾ ਖੋਲਿ ਡਿਠਾ ਖਜਾਨਾ ॥ When I opened it up and gazed upon the treasures of my father and grandfather, ਤਾ ਮੇਰੈ ਮਨਿ ਭਇਆ ਨਿਧਾਨਾ ॥੧॥ Then my mind became very happy. ||1|| ਰਤਨ ਲਾਲ ਜਾ ਕਾ ਕਛੂ ਨ ਮੋਲੁ ॥ The storehouse is inexhaustible and immeasurable, ਭਰੇ ਭੰਡਾਰ ਅਖੂਟ ਅਤੋਲ ॥੨॥ Overflowing with priceless jewels and rubies. ||2|| ਖਾਵਹਿ ਖਰਚਹਿ ਰਲਿ ਮਿਲਿ ਭਾਈ ॥ The Siblings of Destiny meet together, and eat and spend, ਤੋਟਿ ਨ ਆਵੈ ਵਧਦੋ ਜਾਈ ॥੩॥ But these resources do not diminish; they continue to increase. ||3|| ਕਹੁ ਨਾਨਕ ਜਿਸੁ ਮਸਤਕਿ ਲੇਖੁ ਲਿਖਾਇ ॥ Says Nanak, one who has such destiny written on his forehead, ਸੁ ਏਤੁ ਖਜਾਨੈ ਲਇਆ ਰਲਾਇ ॥੪॥੩੧॥੧੦੦॥ Becomes a partner in these treasures. ||4||31||100|| [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
The Compilation Of The Sri Guru Granth Sahib
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