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Gurbani (14-53)
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Gurbani (151-185)
Quartets/Couplets (185-220)
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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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ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
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Gurbani (660-685)
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Gurbani (696-703)
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ਰਾਗੁ ਟੋਡੀ | Raag Todee
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Gurbani (721-727)
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ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
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Gurbani (795-831)
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Thitteen (838-840)
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Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
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ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
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Anand (917-922)
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Sidh Gosat (938-946)
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ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
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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)
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Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
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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)
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ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
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ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
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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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A Simple Stanza, A Simple Translation - Your Thoughts Requested
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<blockquote data-quote="Balbir27" data-source="post: 214559" data-attributes="member: 21905"><p>Don’t ask how I got here with this. I thank another SPNer, in another discussion, who caused this thought to come to my mind.</p><p></p><p>Simply put, I am trying to understand the meaning of a Stanza in the SGGS, without being influenced by the translators.</p><p></p><p>I’ll try to explain what I understand, using my rusty Punjabi and the crutch of a dictionary where needed -</p><p></p><p>Taking the whole stanza in context, <span style="color: #b30059">SGGS page 162 -163, Stanza 37, 3rd Mehla</span></p><p></p><p>· The soul is in the body (Father’s/God’s house) and the body is mortal – so in a time limited situation</p><p></p><p>· The soul is akin to a bride and God is the husband (metaphorically)(15th, 16th century audience's understanding)</p><p></p><p>· The aim is to unite</p><p></p><p>· The unseen God is here in this world and in worlds beyond, so how does one find God? It <em>appears</em> impossible</p><p></p><p>· The soul has ego, self-will, arrogance and duality (duality has many meanings apart from mathematical duality as well. Here I think it means Me, I, Mine, as opposed to - I am nothing and everything is Yours. Free will is also dualism until the will gives up to God).</p><p></p><p>· By your good luck/fortune one meets the True Guru (SGGS contemporarily), gets wisdom, meditates on God’s name and experiences peace</p><p></p><p>· To achieve the primary aim of uniting with God, the soul has to <em>maintain</em> the meditation on God’s name (who is Father and Mother). (God is the soul’s family, and so God is everything in terms of realtionships)</p><p></p><p>· But, the soul has no <em>automatic</em> door or key or way to unite with God ( so one does Simeren and virtuous deeds and expect the fruits to come as a result)</p><p></p><p>· However much the soul meditates and earns virtues, in the end it is entirely up to God to allow or facilitate the final union. <strong>He</strong> decides, in his own wisdom, whether or not, to bless the soul with the ultimate union. Perhaps the soul needs more Dukh (pain), Bukh (hunger) and Maar (Blows), when the desired result is not forthcoming (all metaphorical). This is akin to a Teacher marking a student’s homework and sanctioning some sort of punishment – contemporary example for the 21st century audience.</p><p></p><p>· The final line of the Stanza – even Guru Nanak himself equates his position to a lowly worm (as compared to God) and begs God’s forgiveness and asks for Unity ( I think this simply a teaching point to us from Guru Nanak).</p><p></p><p><a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਹਰਿ" target="_blank">ਹਰਿ</a> <a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਹਰਿ" target="_blank">ਹਰਿ</a> <a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਬਖਸਿ" target="_blank">ਬਖਸਿ</a> <a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਮਿਲਾਇ" target="_blank">ਮਿਲਾਇ</a> <a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਪ੍ਰਭ" target="_blank">ਪ੍ਰਭ</a> <a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਜਨੁ" target="_blank">ਜਨੁ</a> <a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਨਾਨਕੁ" target="_blank">ਨਾਨਕੁ</a> <a href="http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਕੀਰਾ" target="_blank">ਕੀਰਾ</a>॥੪॥੩॥੧੭॥੩੭॥</p><p></p><p>· ਹਰਿ (Har) is another name for God. ਬਖਸਿ (Bakhas) means Forgive. ਮਿਲਾਇ (Milae) means facilitate a meeting. ਪ੍ਰਭ (Prabh) means God.ਜਨੁ (Jan) means Person. ਕੀਰਾ (Kira) means worm.</p><p></p><p>I concede to the SPNer who inspired this, that a single line should not or cannot stand on its own. However there is a small difference - I think this line <em>can</em> stand by itself, <em>if</em> one wishes to use it to support a certain POV, albeit it requires a greater knowledge of the SGGS overall, to understand it completely, on its own. The whole stanza before this line appears to me like a beautiful poetic ABC explanation and story for those of us (me included) who need to understand the depth of the last line.</p><p></p><p>[<em>What is the final Union and what happens next is beyond my understanding. Perhaps it is not for us to know in our soul-in-the-body stage</em>]</p><p></p><p>I do not know if I have taken a step in the right direction, so I put myself at Sad Sanghat’s mercy.</p><p></p><p>I ask your forgiveness if I have erred in any way </p><p></p><p>What say you?</p></blockquote><p></p>
[QUOTE="Balbir27, post: 214559, member: 21905"] Don’t ask how I got here with this. I thank another SPNer, in another discussion, who caused this thought to come to my mind. Simply put, I am trying to understand the meaning of a Stanza in the SGGS, without being influenced by the translators. I’ll try to explain what I understand, using my rusty Punjabi and the crutch of a dictionary where needed - Taking the whole stanza in context, [COLOR=#b30059]SGGS page 162 -163, Stanza 37, 3rd Mehla[/COLOR] · The soul is in the body (Father’s/God’s house) and the body is mortal – so in a time limited situation · The soul is akin to a bride and God is the husband (metaphorically)(15th, 16th century audience's understanding) · The aim is to unite · The unseen God is here in this world and in worlds beyond, so how does one find God? It [I]appears[/I] impossible · The soul has ego, self-will, arrogance and duality (duality has many meanings apart from mathematical duality as well. Here I think it means Me, I, Mine, as opposed to - I am nothing and everything is Yours. Free will is also dualism until the will gives up to God). · By your good luck/fortune one meets the True Guru (SGGS contemporarily), gets wisdom, meditates on God’s name and experiences peace · To achieve the primary aim of uniting with God, the soul has to [I]maintain[/I] the meditation on God’s name (who is Father and Mother). (God is the soul’s family, and so God is everything in terms of realtionships) · But, the soul has no [I]automatic[/I] door or key or way to unite with God ( so one does Simeren and virtuous deeds and expect the fruits to come as a result) · However much the soul meditates and earns virtues, in the end it is entirely up to God to allow or facilitate the final union. [B]He[/B] decides, in his own wisdom, whether or not, to bless the soul with the ultimate union. Perhaps the soul needs more Dukh (pain), Bukh (hunger) and Maar (Blows), when the desired result is not forthcoming (all metaphorical). This is akin to a Teacher marking a student’s homework and sanctioning some sort of punishment – contemporary example for the 21st century audience. · The final line of the Stanza – even Guru Nanak himself equates his position to a lowly worm (as compared to God) and begs God’s forgiveness and asks for Unity ( I think this simply a teaching point to us from Guru Nanak). [URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਹਰਿ']ਹਰਿ[/URL] [URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਹਰਿ']ਹਰਿ[/URL] [URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਬਖਸਿ']ਬਖਸਿ[/URL] [URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਮਿਲਾਇ']ਮਿਲਾਇ[/URL] [URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਪ੍ਰਭ']ਪ੍ਰਭ[/URL] [URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਜਨੁ']ਜਨੁ[/URL] [URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਨਾਨਕੁ']ਨਾਨਕੁ[/URL] [URL='http://www.srigranth.org/servlet/gurbani.dictionary?Param=ਕੀਰਾ']ਕੀਰਾ[/URL]॥੪॥੩॥੧੭॥੩੭॥ · ਹਰਿ (Har) is another name for God. ਬਖਸਿ (Bakhas) means Forgive. ਮਿਲਾਇ (Milae) means facilitate a meeting. ਪ੍ਰਭ (Prabh) means God.ਜਨੁ (Jan) means Person. ਕੀਰਾ (Kira) means worm. I concede to the SPNer who inspired this, that a single line should not or cannot stand on its own. However there is a small difference - I think this line [I]can[/I] stand by itself, [I]if[/I] one wishes to use it to support a certain POV, albeit it requires a greater knowledge of the SGGS overall, to understand it completely, on its own. The whole stanza before this line appears to me like a beautiful poetic ABC explanation and story for those of us (me included) who need to understand the depth of the last line. [[I]What is the final Union and what happens next is beyond my understanding. Perhaps it is not for us to know in our soul-in-the-body stage[/I]] I do not know if I have taken a step in the right direction, so I put myself at Sad Sanghat’s mercy. I ask your forgiveness if I have erred in any way What say you? [/QUOTE]
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