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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: 134833" data-attributes="member: 35"><p>Prakash S. Bagga ji</p><p></p><p>Thanks for your reply. It is and has always been clear to me that the diacritical marks, including the aunkar, are included in the Larevaar script. That was not why I brought the matter of Larevaar up. The question of "original script" came up before that post. You raised the issue that without proper grammar, to include the aunkar, we have strayed from Guru's original language.</p><p></p><p>However, the importance of aunkar was and always has been in this thread in reference to pad ched. I am trying to take things a step further. If we are concerned about having the original version of script, as you seem to be, then a discussion of the aunkar to indicate the plural becomes superfluous. If we want the "original" then Larevaar is what we must use.</p><p></p><p>What is important and what is not important?</p><p></p><p>Is it important to have the original script of the Gurus? </p><p></p><p>If so, then the logical answer is not to worry over the aunkar. It is there as you yourself say in the Larevaar version. The aunkars are all right where they are supposed to be.</p><p></p><p>Maybe that is not the question. Next question.</p><p></p><p>Is it important to have the aunkar in the pad ched script? If yes is the answer, then what is the problem? The aunkar is present in most script versions of the shabad, including the unicode versions on the web. Why are we worried about it then?</p><p></p><p>Perhaps there is a different question that is really our concern.</p><p></p><p>Is it important to represent the sound of the aunkar in the "transliterations" of the Gurmukhi? As forum member Sunmukh ji has pointed out that is usually impossible one is using a non-Indic script.</p><p></p><p>But let me point out one thing. There are several transliteration systems on the web and some of them attempt to include the sound of the aunkar. These systems may not be used all the time. Here is an example where the sound is included: ISO 15919 transliteration: Ika ōaṅkāra sati nāmu karatā purakhu nirabha'u niravairu akāla mūrati ajūnī saibhaṃ gura prasādi</p><p></p><p>It is the ISO 15919 transliteration system. </p><p></p><p>But my next question is this? Let us first stipulate that the Gurmukhi script does include all of the important diacriticals that help us grasp the GRAMMAR of Sri Guru Granth Sahib. </p><p></p><p>ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥</p><p></p><p></p><p>Now let's take a look at 3 different transliterations of the Mool Mantar</p><p></p><p>1. Ika ōaṅkāra sati nāmu karatā purakhu nirabha'u niravairu akāla mūrati ajūnī saibhaṃ gura prasādi</p><p></p><p>2. Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ. </p><p></p><p>3. ikoankaar sathnaam karathaa purakh nirabho niravair akaal moorath ajoonee saibhan gurprasaadh||</p><p></p><p>Only number 3 does not include the transliteration of the aunkar. Number 3. From your perspective please explain how the translation of the <em>mool mantar </em>will be any different whether the aunkar is in the transliteration, or not? </p><p></p><p>I propose that it changes nothing, because the transliteration is there only for the purposes of bridging the sounds of Punjabi to the sounds of English or other languages with a similar phonetic system. The transliteration has no bearing on grammar of Sri Guru Granth Sahib. The TRANSLATION, and its grammatical accuracy, is based on the Gurmukhi - where we can see the aunkar is always present. </p><p></p><p>4. Is it important to PRONOUNCE the sound of aunkar in order to be correct in grammar and therefore correct in meaning? If the answer is yes, that is a matter of learning. For that there are many wonderful examples on the web of Shabads in video where the pronunciation is excellent. We can use them to learn. A transliteration does not have to spell out the aunkar for pronunciation to be correct. Again the Gurmukhi not the transliteration should be the reference point.</p><p></p><p>I also believe that a discussion of Guru as Guroo can only go so far before the message of Guru Nanak gets bogged down and can be missed completely. Every forum member knows that correct grammar is essential to understanding the meaning of any language. Punjabi in Gurmukhi script is not unique in this regard. Is there a good way to wrap it up?</p></blockquote><p></p>
[QUOTE="spnadmin, post: 134833, member: 35"] Prakash S. Bagga ji Thanks for your reply. It is and has always been clear to me that the diacritical marks, including the aunkar, are included in the Larevaar script. That was not why I brought the matter of Larevaar up. The question of "original script" came up before that post. You raised the issue that without proper grammar, to include the aunkar, we have strayed from Guru's original language. However, the importance of aunkar was and always has been in this thread in reference to pad ched. I am trying to take things a step further. If we are concerned about having the original version of script, as you seem to be, then a discussion of the aunkar to indicate the plural becomes superfluous. If we want the "original" then Larevaar is what we must use. What is important and what is not important? Is it important to have the original script of the Gurus? If so, then the logical answer is not to worry over the aunkar. It is there as you yourself say in the Larevaar version. The aunkars are all right where they are supposed to be. Maybe that is not the question. Next question. Is it important to have the aunkar in the pad ched script? If yes is the answer, then what is the problem? The aunkar is present in most script versions of the shabad, including the unicode versions on the web. Why are we worried about it then? Perhaps there is a different question that is really our concern. Is it important to represent the sound of the aunkar in the "transliterations" of the Gurmukhi? As forum member Sunmukh ji has pointed out that is usually impossible one is using a non-Indic script. But let me point out one thing. There are several transliteration systems on the web and some of them attempt to include the sound of the aunkar. These systems may not be used all the time. Here is an example where the sound is included: ISO 15919 transliteration: Ika ōaṅkāra sati nāmu karatā purakhu nirabha'u niravairu akāla mūrati ajūnī saibhaṃ gura prasādi It is the ISO 15919 transliteration system. But my next question is this? Let us first stipulate that the Gurmukhi script does include all of the important diacriticals that help us grasp the GRAMMAR of Sri Guru Granth Sahib. ੴ ਸਤਿ ਨਾਮੁ ਕਰਤਾ ਪੁਰਖੁ ਨਿਰਭਉ ਨਿਰਵੈਰੁ ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੈਭੰ ਗੁਰ ਪ੍ਰਸਾਦਿ ॥ Now let's take a look at 3 different transliterations of the Mool Mantar 1. Ika ōaṅkāra sati nāmu karatā purakhu nirabha'u niravairu akāla mūrati ajūnī saibhaṃ gura prasādi 2. Ik▫oaʼnkār saṯ nām karṯā purakẖ nirbẖa▫o nirvair akāl mūraṯ ajūnī saibẖaʼn gur parsāḏ. 3. ikoankaar sathnaam karathaa purakh nirabho niravair akaal moorath ajoonee saibhan gurprasaadh|| Only number 3 does not include the transliteration of the aunkar. Number 3. From your perspective please explain how the translation of the [I]mool mantar [/I]will be any different whether the aunkar is in the transliteration, or not? I propose that it changes nothing, because the transliteration is there only for the purposes of bridging the sounds of Punjabi to the sounds of English or other languages with a similar phonetic system. The transliteration has no bearing on grammar of Sri Guru Granth Sahib. The TRANSLATION, and its grammatical accuracy, is based on the Gurmukhi - where we can see the aunkar is always present. 4. Is it important to PRONOUNCE the sound of aunkar in order to be correct in grammar and therefore correct in meaning? If the answer is yes, that is a matter of learning. For that there are many wonderful examples on the web of Shabads in video where the pronunciation is excellent. We can use them to learn. A transliteration does not have to spell out the aunkar for pronunciation to be correct. Again the Gurmukhi not the transliteration should be the reference point. I also believe that a discussion of Guru as Guroo can only go so far before the message of Guru Nanak gets bogged down and can be missed completely. Every forum member knows that correct grammar is essential to understanding the meaning of any language. Punjabi in Gurmukhi script is not unique in this regard. Is there a good way to wrap it up? [/QUOTE]
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