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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
Reincarnation
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<blockquote data-quote="findingmyway" data-source="post: 133692" data-attributes="member: 12855"><p>Thank you for the feedback. I am still trying to figure out which is the best way to interpret gurbani so am thinking out aloud as to whether there is another way of looking at things! The emphasis is always on looking at the shabad as a whole and the I've often noticed that taking single lines is misleading-at the minimum a couplet should be analysed all together.</p><p></p><p>When you take the above tuk alone, it certainly does seem to support reincarnation when translated literally. However, when you look at the line above (the other half of the couplet) a lot of mythological concepts are alluded to so they are not meant to be taken literally. Then it could be possible that this half of the couplet is also an analogy and not meant to be taken literally? It has been proposed by several people that janam maran refers to the phases during our lifetime. So according to this theory we can then look at the pain from the womb as an analogy. I'll try and explain. The common man at that time would have mainly had experience of new life in humans and mammals (eg cows). Therefore, they would have had experience of new life from the womb only and may not have been aware of life from an egg, seed etc. People would also have been familiar with the pain of childbirth either from experience or from hearing the shouts (no drugs available then)! So in that respect it could be a metaphorical way of illustrating the pain of going through several joons as the tuk refers specifically to the pain from the womb. Guru ji was very good at writing in a way that the common man could understand, using concepts they were familiar with but giving them another meaning.</p><p></p><p>The other reason for looking at the line in this way is that the tuk you show above is not the rahao line. The rahao line is always the central theme of the shabad and the rest is merely illustrating the point. In the case of this shabad, therefore the shabad is about obtaining peace while meditating on God. Therefore, the tuk above can be read metaphorically rather than literally as it is an illustration rather than a central theme. Hope that makes sense! Secondly, what is the point of meditating if you are only going to be rewarded in another life. In the rahao tuk, the Guru seems to be happy as he has obtained peace now-he talks in the present tense not the future (however i am not an expert in grammar so may have got this wrong).</p><p></p><p>I am merely thinking out loud. If what I have said does not make sense, feel free to correct me! Thank you for the opportunity to expand on my musings. I do not know which is the correct interpretation. Perhaps someone more learned such as Gyani Jarnail Singh Ji can enlighten us further?</p><p><img src="/images/smilies/sikhsmileys/confusedkudi.jpg" class="smilie" loading="lazy" alt=":confusedkudi:" title="Confusedkudi :confusedkudi:" data-shortname=":confusedkudi:" /></p><p></p><p></p><p>p.s. Mai Ji-I would love a smiley of a gorilla scratching its head <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite2" alt=";)" title="Wink ;)" loading="lazy" data-shortname=";)" /></p></blockquote><p></p>
[QUOTE="findingmyway, post: 133692, member: 12855"] Thank you for the feedback. I am still trying to figure out which is the best way to interpret gurbani so am thinking out aloud as to whether there is another way of looking at things! The emphasis is always on looking at the shabad as a whole and the I've often noticed that taking single lines is misleading-at the minimum a couplet should be analysed all together. When you take the above tuk alone, it certainly does seem to support reincarnation when translated literally. However, when you look at the line above (the other half of the couplet) a lot of mythological concepts are alluded to so they are not meant to be taken literally. Then it could be possible that this half of the couplet is also an analogy and not meant to be taken literally? It has been proposed by several people that janam maran refers to the phases during our lifetime. So according to this theory we can then look at the pain from the womb as an analogy. I'll try and explain. The common man at that time would have mainly had experience of new life in humans and mammals (eg cows). Therefore, they would have had experience of new life from the womb only and may not have been aware of life from an egg, seed etc. People would also have been familiar with the pain of childbirth either from experience or from hearing the shouts (no drugs available then)! So in that respect it could be a metaphorical way of illustrating the pain of going through several joons as the tuk refers specifically to the pain from the womb. Guru ji was very good at writing in a way that the common man could understand, using concepts they were familiar with but giving them another meaning. The other reason for looking at the line in this way is that the tuk you show above is not the rahao line. The rahao line is always the central theme of the shabad and the rest is merely illustrating the point. In the case of this shabad, therefore the shabad is about obtaining peace while meditating on God. Therefore, the tuk above can be read metaphorically rather than literally as it is an illustration rather than a central theme. Hope that makes sense! Secondly, what is the point of meditating if you are only going to be rewarded in another life. In the rahao tuk, the Guru seems to be happy as he has obtained peace now-he talks in the present tense not the future (however i am not an expert in grammar so may have got this wrong). I am merely thinking out loud. If what I have said does not make sense, feel free to correct me! Thank you for the opportunity to expand on my musings. I do not know which is the correct interpretation. Perhaps someone more learned such as Gyani Jarnail Singh Ji can enlighten us further? :confusedkudi: p.s. Mai Ji-I would love a smiley of a gorilla scratching its head ;) [/QUOTE]
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