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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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Translations And Transliterations Of Sri Guru Granth Sahib: Issues And Controversies
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<blockquote data-quote="spnadmin" data-source="post: 89064" data-attributes="member: 35"><p><strong>Re: Translations and Transliterations of Sri Guru Granth Sahib: Issues and Controvers</strong></p><p></p><p></p><p></p><p>Randip ji</p><p></p><p>Backing into some earlier posts, this was the difference of opinion over "Shaykh." pk70 ji said that the shabad is addressed to a real person, who is a shaykh; and I maintained the "shaykh" was a symbol of false ego that had been taken over by greed. My understanding is based on the fact that a shaykh is the "head" -- an elder a leader. Both of us agreed that the shabad was teaching us that the road to purity of mind was not through ritual sacrifice but through the ritual of slaughtering the arrogance that leads us to greed, with the knife of Truth that had been sharpened on the grindstone of the Shabad.</p><p></p><p>Having said this, yes, the shabad is pointedly an allusion to the Muslim ritual of halaal. Halaal is believed to restore balance and purity of body and mind. The shabad is saying, No, ritual slaughter, the slaughter of animals, will not restore balance and purity to mind and body. The only way to achieve balance and purity is through the the Shabad. </p><p></p><p>The <em>vichaar</em> that we get from this is not directed <em>only</em> at Muslims or <em>only</em> to the slaughter of animals, except in the most literal way. I am suggesting that the Shaykh is a metaphor for anyone whose mind is filled with impurity and greed, and thinks that rituals, halaal and other rituals, will lead to purity. I am also suggesting the the entire Shabad is a larger metaphor, containing the more specific metaphor of the Shaykh. The metaphor of the shabad asks us to compare a ritual (halaal) that is cruel, oppressive, and ineffective to a ritual that is truly purifying (slaughter by a knife sharpened on the grindstone of the Shabad). </p><p></p><p>Gurbani is consistent throughout in its message. There are many other examples where the Gurus speak using metaphors that contrast what liberates us (The Shabad) and what does not (ritual patterns that are cultural inventions). This shabad, in my humble opinion, is raising awareness, teaching "viveka" or discernment. It is not forbidding halaal, rather it is asking us to think about ritual slaughter and it is pointing in another direction toward what it is that really deserves to be slaughtered if we seek to be pure. </p><p></p><p>As an aside -- the same invocation in halaal when an animal is slaughtered is also used when a woman is stoned. Ala Akhbar! The tribe is purified by the slaughter of a woman in the same way. And no one was unaware in the time of the Gurus that the burning of widows, sati, by Hindus was another ritual sanctionned by religion.</p><p></p><p>Not to go off too far into interfaith comparisons, I want to come back to Gurbani. </p><p>Similar images and themes can be found in the verses below, on Ang 1412, and preceding Guru Nanak's hymn of moral outrage regarding the destruction of Lahore:</p><p></p><p>ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥ </p><p>jo tho praem khaelan kaa chaao ||</p><p>If you desire to play this game of love with Me,</p><p><span style="color: red"> </span></p><p><span style="color: red"></span>ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥ </p><p>sir dhhar thalee galee maeree aao ||</p><p>then step onto My Path with your head in hand.</p><p><span style="color: red"> </span></p><p> <span style="color: red"></span>ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥ </p><p>eith maarag pair dhhareejai ||</p><p>When you place your feet on this Path,</p><p><span style="color: red"> </span></p><p> <span style="color: red"></span>ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥੨੦॥ </p><p>sir dheejai kaan n keejai ||20||</p><p>give Me your head, and do not pay any attention to public opinion. ||20||</p><p><span style="color: red"> </span></p><p><span style="color: red"></span> ਨਾਲਿ ਕਿਰਾੜਾ ਦੋਸਤੀ ਕੂੜੈ ਕੂੜੀ ਪਾਇ ॥ </p><p>naal kiraarraa dhosathee koorrai koorree paae ||</p><p>False is friendship with the false and greedy. False is its foundation.</p><p><span style="color: red"> </span></p><p><span style="color: red"></span>ਮਰਣੁ ਨ ਜਾਪੈ ਮੂਲਿਆ ਆਵੈ ਕਿਤੈ ਥਾਇ ॥੨੧॥ </p><p>maran n jaapai mooliaa aavai kithai thhaae ||21||</p><p>O Moollah, no one knows where death shall strike. ||21||</p><p><span style="color: red"> </span></p><p><span style="color: red"></span> ਗਿਆਨ ਹੀਣੰ ਅਗਿਆਨ ਪੂਜਾ ॥ </p><p>giaan heenan agiaan poojaa ||</p><p>Without spiritual wisdom, the people worship ignorance.</p><p><span style="color: red"> </span></p><p> <span style="color: red"></span>ਅੰਧ ਵਰਤਾਵਾ ਭਾਉ ਦੂਜਾ ॥੨੨॥ </p><p>andhh varathaavaa bhaao dhoojaa ||22||</p><p>They grope in the darkness, in the love of duality. ||22||</p><p><span style="color: red"> </span></p><p><span style="color: red"></span> ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਧਰਮ ਬਿਨੁ ਧਿਆਨੁ ॥ </p><p>gur bin giaan dhharam bin dhhiaan ||</p><p>Without the Guru, there is no spiritual wisdom; without Dharma, there is no meditation.</p><p>ਸਚ ਬਿਨੁ ਸਾਖੀ ਮੂਲੋ ਨ ਬਾਕੀ ॥੨੩॥ </p><p>sach bin saakhee moolo n baakee ||23||</p><p>Without Truth, there is no credit; without capital, there is no balance. ||23||</p><p><span style="color: red"> </span></p><p><span style="color: red"></span> ਮਾਣੂ ਘਲੈ ਉਠੀ ਚਲੈ ॥ </p><p>maanoo ghalai outhee chalai ||</p><p>The mortals are sent into the world; then, they arise and depart.</p><p><span style="color: red"> </span></p><p><span style="color: red"></span> ਸਾਦੁ ਨਾਹੀ ਇਵੇਹੀ ਗਲੈ ॥੨੪॥ </p><p>saadh naahee eivaehee galai ||24||</p><p>There is no joy in this. ||24||</p><p></p><p>There is no joy in what? Well, the shabad again references Islamic oppression. The historical context is the destruction of Lahore. We have this time a reference not to a shaykh but to a "moollah." It is likely that this moollah was a real person in the historical record of the destruction of Lahore. I also believe that the "moollah" is a metaphor for false ego, the arrogance of power. The message of the first shabad is retold by the second shabad in similar words about Greed and Truth. Friendship with the greedy is false, without wisdom worship is ignorance, without the Guru there is no wisdom, without Truth there is no credit, without capital there is no balance. And again there is a striking image of the kind of killing that is necessary to gain wisdom: ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥ sir dhhar thalee galee maeree aao || then step onto My Path with your head in hand.</p><p></p><p>So here we have greed, oppression, falseness, imbalance, set in the context of islamic oppression in India. True, halaal is not mentioned. In this shabad the knife of Truth is missing. However, the price of Truth is to loose one's head. </p><p></p><p>There is another shabad with the same kind of message. i will hold off for now.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 89064, member: 35"] [b]Re: Translations and Transliterations of Sri Guru Granth Sahib: Issues and Controvers[/b] Randip ji Backing into some earlier posts, this was the difference of opinion over "Shaykh." pk70 ji said that the shabad is addressed to a real person, who is a shaykh; and I maintained the "shaykh" was a symbol of false ego that had been taken over by greed. My understanding is based on the fact that a shaykh is the "head" -- an elder a leader. Both of us agreed that the shabad was teaching us that the road to purity of mind was not through ritual sacrifice but through the ritual of slaughtering the arrogance that leads us to greed, with the knife of Truth that had been sharpened on the grindstone of the Shabad. Having said this, yes, the shabad is pointedly an allusion to the Muslim ritual of halaal. Halaal is believed to restore balance and purity of body and mind. The shabad is saying, No, ritual slaughter, the slaughter of animals, will not restore balance and purity to mind and body. The only way to achieve balance and purity is through the the Shabad. The [I]vichaar[/I] that we get from this is not directed [I]only[/I] at Muslims or [I]only[/I] to the slaughter of animals, except in the most literal way. I am suggesting that the Shaykh is a metaphor for anyone whose mind is filled with impurity and greed, and thinks that rituals, halaal and other rituals, will lead to purity. I am also suggesting the the entire Shabad is a larger metaphor, containing the more specific metaphor of the Shaykh. The metaphor of the shabad asks us to compare a ritual (halaal) that is cruel, oppressive, and ineffective to a ritual that is truly purifying (slaughter by a knife sharpened on the grindstone of the Shabad). Gurbani is consistent throughout in its message. There are many other examples where the Gurus speak using metaphors that contrast what liberates us (The Shabad) and what does not (ritual patterns that are cultural inventions). This shabad, in my humble opinion, is raising awareness, teaching "viveka" or discernment. It is not forbidding halaal, rather it is asking us to think about ritual slaughter and it is pointing in another direction toward what it is that really deserves to be slaughtered if we seek to be pure. As an aside -- the same invocation in halaal when an animal is slaughtered is also used when a woman is stoned. Ala Akhbar! The tribe is purified by the slaughter of a woman in the same way. And no one was unaware in the time of the Gurus that the burning of widows, sati, by Hindus was another ritual sanctionned by religion. Not to go off too far into interfaith comparisons, I want to come back to Gurbani. Similar images and themes can be found in the verses below, on Ang 1412, and preceding Guru Nanak's hymn of moral outrage regarding the destruction of Lahore: ਜਉ ਤਉ ਪ੍ਰੇਮ ਖੇਲਣ ਕਾ ਚਾਉ ॥ jo tho praem khaelan kaa chaao || If you desire to play this game of love with Me, [COLOR=red] [/COLOR]ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥ sir dhhar thalee galee maeree aao || then step onto My Path with your head in hand. [COLOR=red] [/COLOR]ਇਤੁ ਮਾਰਗਿ ਪੈਰੁ ਧਰੀਜੈ ॥ eith maarag pair dhhareejai || When you place your feet on this Path, [COLOR=red] [/COLOR]ਸਿਰੁ ਦੀਜੈ ਕਾਣਿ ਨ ਕੀਜੈ ॥੨੦॥ sir dheejai kaan n keejai ||20|| give Me your head, and do not pay any attention to public opinion. ||20|| [COLOR=red] [/COLOR] ਨਾਲਿ ਕਿਰਾੜਾ ਦੋਸਤੀ ਕੂੜੈ ਕੂੜੀ ਪਾਇ ॥ naal kiraarraa dhosathee koorrai koorree paae || False is friendship with the false and greedy. False is its foundation. [COLOR=red] [/COLOR]ਮਰਣੁ ਨ ਜਾਪੈ ਮੂਲਿਆ ਆਵੈ ਕਿਤੈ ਥਾਇ ॥੨੧॥ maran n jaapai mooliaa aavai kithai thhaae ||21|| O Moollah, no one knows where death shall strike. ||21|| [COLOR=red] [/COLOR] ਗਿਆਨ ਹੀਣੰ ਅਗਿਆਨ ਪੂਜਾ ॥ giaan heenan agiaan poojaa || Without spiritual wisdom, the people worship ignorance. [COLOR=red] [/COLOR]ਅੰਧ ਵਰਤਾਵਾ ਭਾਉ ਦੂਜਾ ॥੨੨॥ andhh varathaavaa bhaao dhoojaa ||22|| They grope in the darkness, in the love of duality. ||22|| [COLOR=red] [/COLOR] ਗੁਰ ਬਿਨੁ ਗਿਆਨੁ ਧਰਮ ਬਿਨੁ ਧਿਆਨੁ ॥ gur bin giaan dhharam bin dhhiaan || Without the Guru, there is no spiritual wisdom; without Dharma, there is no meditation. ਸਚ ਬਿਨੁ ਸਾਖੀ ਮੂਲੋ ਨ ਬਾਕੀ ॥੨੩॥ sach bin saakhee moolo n baakee ||23|| Without Truth, there is no credit; without capital, there is no balance. ||23|| [COLOR=red] [/COLOR] ਮਾਣੂ ਘਲੈ ਉਠੀ ਚਲੈ ॥ maanoo ghalai outhee chalai || The mortals are sent into the world; then, they arise and depart. [COLOR=red] [/COLOR] ਸਾਦੁ ਨਾਹੀ ਇਵੇਹੀ ਗਲੈ ॥੨੪॥ saadh naahee eivaehee galai ||24|| There is no joy in this. ||24|| There is no joy in what? Well, the shabad again references Islamic oppression. The historical context is the destruction of Lahore. We have this time a reference not to a shaykh but to a "moollah." It is likely that this moollah was a real person in the historical record of the destruction of Lahore. I also believe that the "moollah" is a metaphor for false ego, the arrogance of power. The message of the first shabad is retold by the second shabad in similar words about Greed and Truth. Friendship with the greedy is false, without wisdom worship is ignorance, without the Guru there is no wisdom, without Truth there is no credit, without capital there is no balance. And again there is a striking image of the kind of killing that is necessary to gain wisdom: ਸਿਰੁ ਧਰਿ ਤਲੀ ਗਲੀ ਮੇਰੀ ਆਉ ॥ sir dhhar thalee galee maeree aao || then step onto My Path with your head in hand. So here we have greed, oppression, falseness, imbalance, set in the context of islamic oppression in India. True, halaal is not mentioned. In this shabad the knife of Truth is missing. However, the price of Truth is to loose one's head. There is another shabad with the same kind of message. i will hold off for now. [/QUOTE]
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Translations And Transliterations Of Sri Guru Granth Sahib: Issues And Controversies
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