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Guru Granth Sahib
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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)
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ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
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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)
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Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
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Vaar Aasaa (462-475)
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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)
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Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
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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
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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)
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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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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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Gurmat Vichaar
Gurmat Vichar - Discussions
The Use Of Metaphor In Gurbani And How To Use That When Interpreting Shabads
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<blockquote data-quote="Inderjeet Kaur" data-source="post: 155716" data-attributes="member: 16531"><p>I admit that I have not read every word of this thread, but I want to share my thoughts anyway. </p><p></p><p>The Rahao line is like the topic sentence in a paragraph. That is the starting point for understanding anything about any shabad.</p><p></p><p>Shri Guru Granth Sahib ji is written as poetry. It is vital never to forget that. The language and meaning and purpose of poetry are different from that of prose. Poetry taken literally is poetry lost. Good poetry speaks through simile and metaphor, and, of course, Gurbani is the best poetry. To take it too literally is to miss both the point and the beauty of the writing. Also, it should not be forgotten that the shabad are lyrics meant to be sung, each in a particular way. That is part of its meaning, as well as the actual words. </p><p></p><p>SGGS ji is the description of a journey, with notes to help others to follow along. As Sikhs, we have chosen this particular path on which to make this journey. Please note that Guru ji is not a rulebook. The rules are in the SRM or whatever Maryada you choose to accept.</p><p></p><p>I think it is important to approach Gurbani with a fresh outlook. The attitude of "I already know" is fatal for gaining further understanding and is, thus, fatal to growth. When I approach a shabad, I try to clear my mind and read it as if I'd never heard it before because, even if I have heard it a hundred times, I have changed since the last time I heard it. Gurbani doesn't change, but I do, so the meaning of Gurbani will change for me.</p><p></p><p>My last point follows from that. We are all at different places on this journey, so we will all have different understandings of what we are reading/hearing/singing. It is important to show respect for those who are not where I am. I may seem to be much farther along than someone else and their interpretation may seem simplistic and shallow to me. I suggest I need to be very careful in judging where anyone is on this journey, though. What seems shallow and simplistic to me may be an elegant understanding that is far beyond where I am at the moment. I think the goal is to understand what the author, whether Guru or Bhagat is trying to convey. Unfortunately, to know that for certain, I would have to be on a spiritual level with them. I am not. I very much doubt that anyone in SPN is either!</p><p></p><p>Let us approach these various interpretations with love and respect. Our human Gurus and the Bhagats ask no less of us. Let us read and listen and think and consider, and let us avoid critcising where another is on their journey. With mutual respect we can help each other and we can all move in the direction of our final destination.</p><p></p><p>Thank you for reading this.</p><p></p><p>Inderjeet Kaur</p></blockquote><p></p>
[QUOTE="Inderjeet Kaur, post: 155716, member: 16531"] I admit that I have not read every word of this thread, but I want to share my thoughts anyway. The Rahao line is like the topic sentence in a paragraph. That is the starting point for understanding anything about any shabad. Shri Guru Granth Sahib ji is written as poetry. It is vital never to forget that. The language and meaning and purpose of poetry are different from that of prose. Poetry taken literally is poetry lost. Good poetry speaks through simile and metaphor, and, of course, Gurbani is the best poetry. To take it too literally is to miss both the point and the beauty of the writing. Also, it should not be forgotten that the shabad are lyrics meant to be sung, each in a particular way. That is part of its meaning, as well as the actual words. SGGS ji is the description of a journey, with notes to help others to follow along. As Sikhs, we have chosen this particular path on which to make this journey. Please note that Guru ji is not a rulebook. The rules are in the SRM or whatever Maryada you choose to accept. I think it is important to approach Gurbani with a fresh outlook. The attitude of "I already know" is fatal for gaining further understanding and is, thus, fatal to growth. When I approach a shabad, I try to clear my mind and read it as if I'd never heard it before because, even if I have heard it a hundred times, I have changed since the last time I heard it. Gurbani doesn't change, but I do, so the meaning of Gurbani will change for me. My last point follows from that. We are all at different places on this journey, so we will all have different understandings of what we are reading/hearing/singing. It is important to show respect for those who are not where I am. I may seem to be much farther along than someone else and their interpretation may seem simplistic and shallow to me. I suggest I need to be very careful in judging where anyone is on this journey, though. What seems shallow and simplistic to me may be an elegant understanding that is far beyond where I am at the moment. I think the goal is to understand what the author, whether Guru or Bhagat is trying to convey. Unfortunately, to know that for certain, I would have to be on a spiritual level with them. I am not. I very much doubt that anyone in SPN is either! Let us approach these various interpretations with love and respect. Our human Gurus and the Bhagats ask no less of us. Let us read and listen and think and consider, and let us avoid critcising where another is on their journey. With mutual respect we can help each other and we can all move in the direction of our final destination. Thank you for reading this. Inderjeet Kaur [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
The Use Of Metaphor In Gurbani And How To Use That When Interpreting Shabads
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