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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
Where To Download English Translations Of Sri Guru Granth Sahib Ji?
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<blockquote data-quote="MJALLI" data-source="post: 219180" data-attributes="member: 19449"><p>Hello Swarn Jē, I am in agreement with you. It is always good to look at the glass half full but at the same time, it is wise to check if the half full glass has clean content or contaminated / impure content. I agree with you 'not to copy and paste' and explain the subject rightly. The system removed your email address but my email address is one of the earlier posts in this thread. Please write to me so that I can share the depth to which I intend to go. Your point is well taken. If I did not see any shortcoming in the published versions, there would be no need to add to the publications. My intent is not to make money off of this. I was making a very handsome salary as a Project Director in Houston, TX. Now I have this as a full time assignment. As an example, the meaning of ਸਤਿ - sət̪ĕ ਨਾਮੁ - nȧmŭ as True be Thy name or His name is True or Truth is His name, all fall short of the required explanation in the absence of understanding the ਿ - Sĭhȧrē on ਸਤਿ. Once that is understood, then the explanation starts from the root of ਸਤਿ. It has taken me multiple conversations, reading multiple books, and three months to find out the significance of ਿ - Sĭhȧrē on ਸਤਿ.</p><p>Similarly, ਸੋਚੈ, ਸੋਚਿ ਨ ਹੋਵਈ, ਜੇ, ਸੋਚੀ ਲਖ ਵਾਰ ॥ Sōchài, sōchĕ nạ hōvǝyē, jei, sōchē ləkʰ vȧr II </p><p>is defined in two distinct ways by scholars. 6 have taken this to be Pondering and thinking, while others (rightly) interpret this to be related to external cleansing ritual. I take this to the basics and has taken me 6 pages to justify both sides and then summarize it to the correct perspective. Thinking and thought can not be detached. Thought originates Thinking and Thinking originates thought. This is a cyclic action. Both feed on each other. Gůrū Nȧnạk D̪év jē was against the FAKE practices being preached and followed. That is the message he conveyed that by barely bathing at religious places or by "faking or practicing" so called "pure" practices the malice of the mind does not go away. One has to bathe within (i.e. purify the mind and soul) with the nectar of His name. Just like the appetite or hunger is not appeased by merely carrying loads of food (simple meaning mentioned here in short). Thus my intent is to get to the bottom and take it from there. Please do contact me at <a href="mailto:mjalli51@gmail.com">mjalli51@gmail.com</a> and it will be my pleasure to share with you and exchange views with you and other learned ones. Yes, I am taking help from the "right"talent in this effort. I am by no means KNOW ALL. Some of the published translations have shown that approach and the meanings being conveyed get COMPLETELY skewed.</p><p>Thanks for your kind message and guidance. Be in touch. Two heads put together are always better than one. I am attaching an article to this post your review and comments. Please read and reply.</p></blockquote><p></p>
[QUOTE="MJALLI, post: 219180, member: 19449"] Hello Swarn Jē, I am in agreement with you. It is always good to look at the glass half full but at the same time, it is wise to check if the half full glass has clean content or contaminated / impure content. I agree with you 'not to copy and paste' and explain the subject rightly. The system removed your email address but my email address is one of the earlier posts in this thread. Please write to me so that I can share the depth to which I intend to go. Your point is well taken. If I did not see any shortcoming in the published versions, there would be no need to add to the publications. My intent is not to make money off of this. I was making a very handsome salary as a Project Director in Houston, TX. Now I have this as a full time assignment. As an example, the meaning of ਸਤਿ - sət̪ĕ ਨਾਮੁ - nȧmŭ as True be Thy name or His name is True or Truth is His name, all fall short of the required explanation in the absence of understanding the ਿ - Sĭhȧrē on ਸਤਿ. Once that is understood, then the explanation starts from the root of ਸਤਿ. It has taken me multiple conversations, reading multiple books, and three months to find out the significance of ਿ - Sĭhȧrē on ਸਤਿ. Similarly, ਸੋਚੈ, ਸੋਚਿ ਨ ਹੋਵਈ, ਜੇ, ਸੋਚੀ ਲਖ ਵਾਰ ॥ Sōchài, sōchĕ nạ hōvǝyē, jei, sōchē ləkʰ vȧr II is defined in two distinct ways by scholars. 6 have taken this to be Pondering and thinking, while others (rightly) interpret this to be related to external cleansing ritual. I take this to the basics and has taken me 6 pages to justify both sides and then summarize it to the correct perspective. Thinking and thought can not be detached. Thought originates Thinking and Thinking originates thought. This is a cyclic action. Both feed on each other. Gůrū Nȧnạk D̪év jē was against the FAKE practices being preached and followed. That is the message he conveyed that by barely bathing at religious places or by "faking or practicing" so called "pure" practices the malice of the mind does not go away. One has to bathe within (i.e. purify the mind and soul) with the nectar of His name. Just like the appetite or hunger is not appeased by merely carrying loads of food (simple meaning mentioned here in short). Thus my intent is to get to the bottom and take it from there. Please do contact me at [email]mjalli51@gmail.com[/email] and it will be my pleasure to share with you and exchange views with you and other learned ones. Yes, I am taking help from the "right"talent in this effort. I am by no means KNOW ALL. Some of the published translations have shown that approach and the meanings being conveyed get COMPLETELY skewed. Thanks for your kind message and guidance. Be in touch. Two heads put together are always better than one. I am attaching an article to this post your review and comments. Please read and reply. [/QUOTE]
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Where To Download English Translations Of Sri Guru Granth Sahib Ji?
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