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Gurbani (14-53)
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Gurbani (347-348)
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ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
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Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
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Gurbani (537-556)
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ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
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Ghoriaan (575-578)
Alaahaniiaa (578-582)
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ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
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Gurbani (660-685)
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Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
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ਰਾਗੁ ਟੋਡੀ | Raag Todee
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ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
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Suchajee (762)
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Chhant (763-785)
Vaar Soohee (785-792)
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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)
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ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
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Anand (917-922)
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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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Guru Granth Sahib
Jup Banee
Japji Translation Questions
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<blockquote data-quote="findingmyway" data-source="post: 135412" data-attributes="member: 12855"><p>After spnadmin ji pointed out that we need to dwell on relating the meanings to the words (good point), I've been doing just that for 2 days and thought I would share my understanding. Before I do that I want to commend Ishna Ji and others for going beyond the translations and trying to form your own understanding. Only then can the full beauty of Gurbani be appreciated and only on understanding can we follow the Guru's path. My plan for this year is to study Jap Ji in all its glory as it has so so much meaning. Each and every word is significant. Each time you go through it you will understand more and on different levels. The katha I have about mool mantar was 2 hours long and about Jap Ji well over 10 hours!! Each week in gurmat class we only cover 1 pauri as there is so much to say!! However, I'll try to keep this away from essay length <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite2" alt=";)" title="Wink ;)" loading="lazy" data-shortname=";)" /></p><p></p><p></p><p>ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥</p><p>sochai soch n hovee jae sochee lakh vaar ||</p><p></p><p>The sochai is referring to the soch, ie one doesn't achieve the other and the words are related in meaning. Ritual bathing doesn't achieve cleanliness. If we were to put thinking there I'm not sure how to translate. Thinking doesn't achieve thoughts? Also a number is given - 100 000. Thinking is not a finite process that can be counted whereas bathing is. If it referred to thinking rather than a number, I think a descriptive word would most likely have been used for lots as that would make more sense.</p><p></p><p></p><p>ਚੁਪੈ ਚੁਪ ਨ ਹੋਵਈ ਜੇ ਲਾਇ ਰਹਾ ਲਿਵ ਤਾਰ ॥</p><p>chupai chup n hovee jae laae rehaa liv thaar ||</p><p></p><p>Again the chupai and chup are connected by word root and by na hovee. Keeping quiet does not result in inner quiet (peace or shanti) even if remianing absorbed. Again this relates to the body as just by stilling your body the mind cannot necessarily be stilled. I think this is a comment of yogic lifestyles. It is a way of saying that running away is not the answer but you need to stay in the real world and interact in the real world to face temptation. By runnign away, you may be surrounded by peace but you're not really conquering maya-just hiding from it.</p><p></p><p></p><p>ਭੁਖਿਆ ਭੁਖ ਨ ਉਤਰੀ ਜੇ ਬੰਨਾ ਪੁਰੀਆ ਭਾਰ ॥</p><p>bhukhiaa bhukh n outharee jae bannaa pureeaa bhaar ||</p><p></p><p>Using the same formula as above, appeasing hunger does not get rid of hunger even if I have everyone's things. I do not think this refers just to hunger for food but hunger for anything. It's a comment on gluttony and greed. People who have so much still want more and are never satisfied, whether it's a good meal, the latest gadgets, money, clothes, shoes etc. If you chase short term pleasures of the world, you will never be satisfied no matter how much you have. The pleasure soono wears off and you need more. </p><p></p><p></p><p>ਸਹਸ ਸਿਆਣਪਾ ਲਖ ਹੋਹਿ ਤ ਇਕ ਨ ਚਲੈ ਨਾਲਿ ॥</p><p>sehas siaanapaa lakh hohi th eik n chalai naal ||</p><p></p><p>You might have hundreds and thousands of cunning tricks but none will go with you. So far we can see that each line is about a barrier to understanding Waheguru and following the Guru's path. First it was ritual bathing, then hiding away from the world, then gluttony, and now cunning. Thinking in itself is not a bar to spirituality-its how you use the thinking that matters as demonstrated in this tuk. By trying to be clever you're letting the ego take over and that will bar you from moving forward spiritually. Being cunning could mean you believe you are outside of hukam or you swindle others by passing it off as religion (Brahmans) or you think that I'm not allowed to do x but if I do y then z i get the same result but its ok as i haven't strictly speaking broken the rules as i didnt fo x!! I'm sure there are many other examples that you can all think of too! </p><p></p><p>ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥</p><p>kiv sachiaaraa hoeeai kiv koorrai thuttai paal ||</p><p></p><p>Guru Ji has dealt with the barriers so needs to work out how to move forward. Therefore Guru Ji asks:</p><p>How do you become truthful and break past the barriers of falsehood.</p><p></p><p></p><p>ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥</p><p>hukam rajaaee chalanaa naanak likhiaa naal ||1|</p><p></p><p>Then the graceful Guru Ji gives us the answer-</p><p>Nanak writes that we should always endeavour to accept SatGuru's (Akal Purakh's) hukam. This means not doing any of the above things and becoming a Gurmukh. The rest of Gurbani goes into detail about staying within His hukam so it all fits in beautifully <img src="/images/smilies/sikhsmileys/veryhappykaur.jpg" class="smilie" loading="lazy" alt=":veryhappykaur:" title="Veryhappykaur :veryhappykaur:" data-shortname=":veryhappykaur:" /></p><p></p><p></p><p>Apologies as this has ended up becoming an essay and its way past my bedtime.</p><p>GurFateh,</p><p>Jasleen.</p></blockquote><p></p>
[QUOTE="findingmyway, post: 135412, member: 12855"] After spnadmin ji pointed out that we need to dwell on relating the meanings to the words (good point), I've been doing just that for 2 days and thought I would share my understanding. Before I do that I want to commend Ishna Ji and others for going beyond the translations and trying to form your own understanding. Only then can the full beauty of Gurbani be appreciated and only on understanding can we follow the Guru's path. My plan for this year is to study Jap Ji in all its glory as it has so so much meaning. Each and every word is significant. Each time you go through it you will understand more and on different levels. The katha I have about mool mantar was 2 hours long and about Jap Ji well over 10 hours!! Each week in gurmat class we only cover 1 pauri as there is so much to say!! However, I'll try to keep this away from essay length ;) ਸੋਚੈ ਸੋਚਿ ਨ ਹੋਵਈ ਜੇ ਸੋਚੀ ਲਖ ਵਾਰ ॥ sochai soch n hovee jae sochee lakh vaar || The sochai is referring to the soch, ie one doesn't achieve the other and the words are related in meaning. Ritual bathing doesn't achieve cleanliness. If we were to put thinking there I'm not sure how to translate. Thinking doesn't achieve thoughts? Also a number is given - 100 000. Thinking is not a finite process that can be counted whereas bathing is. If it referred to thinking rather than a number, I think a descriptive word would most likely have been used for lots as that would make more sense. ਚੁਪੈ ਚੁਪ ਨ ਹੋਵਈ ਜੇ ਲਾਇ ਰਹਾ ਲਿਵ ਤਾਰ ॥ chupai chup n hovee jae laae rehaa liv thaar || Again the chupai and chup are connected by word root and by na hovee. Keeping quiet does not result in inner quiet (peace or shanti) even if remianing absorbed. Again this relates to the body as just by stilling your body the mind cannot necessarily be stilled. I think this is a comment of yogic lifestyles. It is a way of saying that running away is not the answer but you need to stay in the real world and interact in the real world to face temptation. By runnign away, you may be surrounded by peace but you're not really conquering maya-just hiding from it. ਭੁਖਿਆ ਭੁਖ ਨ ਉਤਰੀ ਜੇ ਬੰਨਾ ਪੁਰੀਆ ਭਾਰ ॥ bhukhiaa bhukh n outharee jae bannaa pureeaa bhaar || Using the same formula as above, appeasing hunger does not get rid of hunger even if I have everyone's things. I do not think this refers just to hunger for food but hunger for anything. It's a comment on gluttony and greed. People who have so much still want more and are never satisfied, whether it's a good meal, the latest gadgets, money, clothes, shoes etc. If you chase short term pleasures of the world, you will never be satisfied no matter how much you have. The pleasure soono wears off and you need more. ਸਹਸ ਸਿਆਣਪਾ ਲਖ ਹੋਹਿ ਤ ਇਕ ਨ ਚਲੈ ਨਾਲਿ ॥ sehas siaanapaa lakh hohi th eik n chalai naal || You might have hundreds and thousands of cunning tricks but none will go with you. So far we can see that each line is about a barrier to understanding Waheguru and following the Guru's path. First it was ritual bathing, then hiding away from the world, then gluttony, and now cunning. Thinking in itself is not a bar to spirituality-its how you use the thinking that matters as demonstrated in this tuk. By trying to be clever you're letting the ego take over and that will bar you from moving forward spiritually. Being cunning could mean you believe you are outside of hukam or you swindle others by passing it off as religion (Brahmans) or you think that I'm not allowed to do x but if I do y then z i get the same result but its ok as i haven't strictly speaking broken the rules as i didnt fo x!! I'm sure there are many other examples that you can all think of too! ਕਿਵ ਸਚਿਆਰਾ ਹੋਈਐ ਕਿਵ ਕੂੜੈ ਤੁਟੈ ਪਾਲਿ ॥ kiv sachiaaraa hoeeai kiv koorrai thuttai paal || Guru Ji has dealt with the barriers so needs to work out how to move forward. Therefore Guru Ji asks: How do you become truthful and break past the barriers of falsehood. ਹੁਕਮਿ ਰਜਾਈ ਚਲਣਾ ਨਾਨਕ ਲਿਖਿਆ ਨਾਲਿ ॥੧॥ hukam rajaaee chalanaa naanak likhiaa naal ||1| Then the graceful Guru Ji gives us the answer- Nanak writes that we should always endeavour to accept SatGuru's (Akal Purakh's) hukam. This means not doing any of the above things and becoming a Gurmukh. The rest of Gurbani goes into detail about staying within His hukam so it all fits in beautifully :veryhappykaur: Apologies as this has ended up becoming an essay and its way past my bedtime. GurFateh, Jasleen. [/QUOTE]
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Guru Granth Sahib
Jup Banee
Japji Translation Questions
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