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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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Sikh Sikhi Sikhism
Trouble Understanding This Pauree Of Bhai Gurdas
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<blockquote data-quote="Ishna" data-source="post: 152668" data-attributes="member: 2709"><p>Spnadmin ji</p><p></p><p>I knew someone was going to ask me that! *facepalm*</p><p></p><p>I continued to read the following pauris last night as they are more examples of the metal metaphore -- using the idea of water which changes when things are added to it, cotton which is spun to become thread which becomes clothing but is still cotton, etc.</p><p></p><p>Reading the other pauris I understood them to be illustrating how the Creative Force permeates everything and everyone and the Gurmukh is lucky who can realise that amid the variety of creation.</p><p></p><p>And then I came back to the green sentence, and I think it might just be that the English is not written well (or it is explaining an entirely foreign concept to me), because it literally doesn't make sense to me.</p><p></p><p><span style="color: SeaGreen">Likewise, though the Lord is omnipresent, yet the effects of the company of man are different over men. Knowing this much, the Lord is eulogised in the holy congregation.</span></p><p><span style="color: SeaGreen"></span></p><p><span style="color: SeaGreen"><span style="color: Black">The Lord is omnipresent (the "copper", or the "cotton", or the "water").</span></span></p><p><span style="color: SeaGreen"><span style="color: Black"></span></span></p><p><span style="color: SeaGreen"><span style="color: Black"><span style="color: SeaGreen">Yet the effects of the company of man are different over men.</span> Is this saying that people will influence other people with different ways of thinking?</span></span></p><p><span style="color: SeaGreen"><span style="color: Black"></span></span></p><p><span style="color: SeaGreen"><span style="color: Black">Or is the man the copper and the company they keep the other elements they come in contact with which changes their presentation to the world?</span></span></p><p><span style="color: SeaGreen"><span style="color: Black"></span></span></p><p><span style="color: SeaGreen"><span style="color: Black">Bhai Gurdas goes on in the following example pauris and always re-iterates the omnipresence of Waheguru at the end of the pauri -- he never again mentions the "company of people" and I've found more in his writing which supports the "congregation is with Guruji, not people" theory. I haven't read much of his writing thought so I can't really put too much into it yet.</span></span></p><p><span style="color: SeaGreen"><span style="color: Black"></span></span></p><p><span style="color: SeaGreen"><span style="color: Black">So with these conflicting pre-conceptions, I have no idea how to interpret the line in green. It doesn't keep the theme of following pauris, I don't think.</span></span></p><p><span style="color: SeaGreen"><span style="color: Black"></span></span></p><p><span style="color: SeaGreen"><span style="color: Black">I would like to say, it means "people have different opinions and influence over others but at the core is none but Waheguru" but I feel I'm distorting the words to suit my own agenda.</span></span></p><p><span style="color: SeaGreen"><span style="color: Black"></span></span></p><p><span style="color: SeaGreen"><span style="color: Black">Okay, dragging my sick Sikh bottom to work now... *sniffle*</span></span></p><p><span style="color: SeaGreen"><span style="color: Black"></span></span></p></blockquote><p></p>
[QUOTE="Ishna, post: 152668, member: 2709"] Spnadmin ji I knew someone was going to ask me that! *facepalm* I continued to read the following pauris last night as they are more examples of the metal metaphore -- using the idea of water which changes when things are added to it, cotton which is spun to become thread which becomes clothing but is still cotton, etc. Reading the other pauris I understood them to be illustrating how the Creative Force permeates everything and everyone and the Gurmukh is lucky who can realise that amid the variety of creation. And then I came back to the green sentence, and I think it might just be that the English is not written well (or it is explaining an entirely foreign concept to me), because it literally doesn't make sense to me. [COLOR=SeaGreen]Likewise, though the Lord is omnipresent, yet the effects of the company of man are different over men. Knowing this much, the Lord is eulogised in the holy congregation. [COLOR=Black]The Lord is omnipresent (the "copper", or the "cotton", or the "water"). [COLOR=SeaGreen]Yet the effects of the company of man are different over men.[/COLOR] Is this saying that people will influence other people with different ways of thinking? Or is the man the copper and the company they keep the other elements they come in contact with which changes their presentation to the world? Bhai Gurdas goes on in the following example pauris and always re-iterates the omnipresence of Waheguru at the end of the pauri -- he never again mentions the "company of people" and I've found more in his writing which supports the "congregation is with Guruji, not people" theory. I haven't read much of his writing thought so I can't really put too much into it yet. So with these conflicting pre-conceptions, I have no idea how to interpret the line in green. It doesn't keep the theme of following pauris, I don't think. I would like to say, it means "people have different opinions and influence over others but at the core is none but Waheguru" but I feel I'm distorting the words to suit my own agenda. Okay, dragging my sick Sikh bottom to work now... *sniffle* [/COLOR][/COLOR] [/QUOTE]
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Trouble Understanding This Pauree Of Bhai Gurdas
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