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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
Of Serpents, Pigs, Prostitutes, Goblins & The Bani Of Bhagat Tarlochan Ji
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<blockquote data-quote="spnadmin" data-source="post: 184357" data-attributes="member: 35"><p>What do I make of the discussion so far? Apologies for this too long reaction. Here it is.</p><p> </p><p></p><p>There is a difference between taking the literal translation of a pangkti and taking a literal meaning. A literal translation, to the extent 'literal' is possible in poetic verse, is nothing more than a translation from one language into another language that says very close to the ordinary meanings of words..Literal translations become a problem if the choice of word is misleading. For example if "nirbhao" is translated as nirvaana. They are more of a problem if they take the meaning of a verse off track from holistic sense of the poem or shabad itself. And that is what I believe happens when Trilochan ji's shabad is interpreted in a literal way. </p><p></p><p>Now even the Hebrew Testament raises examples of how what a shabad says and what a shabad means are very different. And I don’t know how to be clearer than that.</p><p></p><p>Look at Isaiah 26, with a translation from “Young’s <strong>Literal </strong>Translation.” The shabad is full of metaphors.</p><p></p><p></p><p></p><p>Does anyone really believe that Isaiah is claiming something called “righteousness” is standing about in a “fruitful field?” Is he teaching the ancient Hebrews that a moral quality takes form somehow and then inhabits a tract of farmland that is fertile like an ox or the farmer himself? Of course not! Even this so-called literal translation has to be re-translated into another level of meaning that is not about agriculture. The entire passage from Isaiah is a broad metaphor for a transition into a place of spiritual peace – which is not a field in the literal sense. Isaiah's shabad marks the transition from barren times to fruitful harvest, as comes with movement from a spiritual wilderness to spiritual growth to reaping of spiritual rewards of righteousness. </p><p></p><p>The same question of interpretation pertains to Trilochan ji's shabad. Even if one takes the close/literal translation of ਅਉਤਰੈ a▫uṯarai as “reincarnation,” it is not open and shut that the shabad's meaning should be read in a literal way. Even the literal meaning of the word, does not automatically give way to a literal meaning for the shabad. One clue is that the word ਅਉਤਰੈ a▫uṯarai repeats 4 times in a broader set of verses. </p><p></p><p>So when we read ਅਉਤਰੈ a▫uṯarai it might be a bad idea to jump to the conclusion that the shabad gives dire predictions about souls transmigrating into pigs, prostitutes, serpents and goblins. Is it not possible to be "reborn" perhaps in this lifetime."</p><p></p><p>Another clue shared with me by Tejwant Singh ji is: “Hindu mythology and also in the Indian culture, it is a common saying, <em>one protects one’s wealth like a snake sitting on top of it</em>”. The saying refers to mindless protection of possessions. Trilochan's shabad may be full of irony (a mismatch between what is said and what is meant, and the idea is “don’t take me literally.”) </p><p></p><p>A third clue is the presence of other shabads in Sri Guru Granth Sahib Ji that take a similar approach to the subject. Ordinary images from daily life are combined by Kabir ji in a way that sends a practical message about living a moral life that avoids “spiritual death.' Forum mentor japjisahib04 ji wrote on a different thread: </p><p></p><p></p><p></p><p>Guruji speaks of ਅੰਤਿ ਕਾਲਿ aant kaal, ultimate moments, as moments of transition from one spiritually degraded state to another as if we are doomed to relive ਜੇ ਮਰੈ je marai our ethical shortcomings ਵਲਿ ਵਲਿ val val, literally “over and over.” But why imply life after life? Why not day after day? </p><p></p><p>The mere sight of ਅਉਤਰੈ a▫uṯarai.should not trigger a mental reflex: literal translation equals literal meaning. Professor Sahib Singh has translated the word as “reincarnate” and then he just moves on to discuss the main idea of the shabad. He does not linger or ponder ਅਉਤਰੈ a▫uṯarai Our hangups need to be elsewhere. Two possibilities: </p><p></p><p>1. ਅਰੀ ਬਾਈ ਗੋਬਿਦ ਨਾਮੁ ਮਤਿ ਬੀਸਰੈ ॥ ਰਹਾਉ ॥</p><p>Arī bā▫ī gobiḏ nām maṯ bīsrai. Rahā▫o.</p><p></p><p>2. </p><p></p><p>ਅੰਤਿ ਕਾਲਿ ਨਾਰਾਇਣੁ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥</p><p>Anṯ kāl nārā▫iṇ simrai aisī cẖinṯā mėh je marai.</p><p></p><p>ਬਦਤਿ ਤਿਲੋਚਨੁ ਤੇ ਨਰ ਮੁਕਤਾ ਪੀਤੰਬਰੁ ਵਾ ਕੇ ਰਿਦੈ ਬਸੈ ॥੫॥੨॥</p><p>Baḏaṯ ṯilocẖan ṯe nar mukṯā pīṯambar vā ke riḏai basai. ||5||2|| </p><p></p><p>This is not what I originally wanted to post about. I will get back to that later.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 184357, member: 35"] What do I make of the discussion so far? Apologies for this too long reaction. Here it is. There is a difference between taking the literal translation of a pangkti and taking a literal meaning. A literal translation, to the extent 'literal' is possible in poetic verse, is nothing more than a translation from one language into another language that says very close to the ordinary meanings of words..Literal translations become a problem if the choice of word is misleading. For example if "nirbhao" is translated as nirvaana. They are more of a problem if they take the meaning of a verse off track from holistic sense of the poem or shabad itself. And that is what I believe happens when Trilochan ji's shabad is interpreted in a literal way. Now even the Hebrew Testament raises examples of how what a shabad says and what a shabad means are very different. And I don’t know how to be clearer than that. Look at Isaiah 26, with a translation from “Young’s [B]Literal [/B]Translation.” The shabad is full of metaphors. Does anyone really believe that Isaiah is claiming something called “righteousness” is standing about in a “fruitful field?” Is he teaching the ancient Hebrews that a moral quality takes form somehow and then inhabits a tract of farmland that is fertile like an ox or the farmer himself? Of course not! Even this so-called literal translation has to be re-translated into another level of meaning that is not about agriculture. The entire passage from Isaiah is a broad metaphor for a transition into a place of spiritual peace – which is not a field in the literal sense. Isaiah's shabad marks the transition from barren times to fruitful harvest, as comes with movement from a spiritual wilderness to spiritual growth to reaping of spiritual rewards of righteousness. The same question of interpretation pertains to Trilochan ji's shabad. Even if one takes the close/literal translation of ਅਉਤਰੈ a▫uṯarai as “reincarnation,” it is not open and shut that the shabad's meaning should be read in a literal way. Even the literal meaning of the word, does not automatically give way to a literal meaning for the shabad. One clue is that the word ਅਉਤਰੈ a▫uṯarai repeats 4 times in a broader set of verses. So when we read ਅਉਤਰੈ a▫uṯarai it might be a bad idea to jump to the conclusion that the shabad gives dire predictions about souls transmigrating into pigs, prostitutes, serpents and goblins. Is it not possible to be "reborn" perhaps in this lifetime." Another clue shared with me by Tejwant Singh ji is: “Hindu mythology and also in the Indian culture, it is a common saying, [I]one protects one’s wealth like a snake sitting on top of it[/I]”. The saying refers to mindless protection of possessions. Trilochan's shabad may be full of irony (a mismatch between what is said and what is meant, and the idea is “don’t take me literally.”) A third clue is the presence of other shabads in Sri Guru Granth Sahib Ji that take a similar approach to the subject. Ordinary images from daily life are combined by Kabir ji in a way that sends a practical message about living a moral life that avoids “spiritual death.' Forum mentor japjisahib04 ji wrote on a different thread: Guruji speaks of ਅੰਤਿ ਕਾਲਿ aant kaal, ultimate moments, as moments of transition from one spiritually degraded state to another as if we are doomed to relive ਜੇ ਮਰੈ je marai our ethical shortcomings ਵਲਿ ਵਲਿ val val, literally “over and over.” But why imply life after life? Why not day after day? The mere sight of ਅਉਤਰੈ a▫uṯarai.should not trigger a mental reflex: literal translation equals literal meaning. Professor Sahib Singh has translated the word as “reincarnate” and then he just moves on to discuss the main idea of the shabad. He does not linger or ponder ਅਉਤਰੈ a▫uṯarai Our hangups need to be elsewhere. Two possibilities: 1. ਅਰੀ ਬਾਈ ਗੋਬਿਦ ਨਾਮੁ ਮਤਿ ਬੀਸਰੈ ॥ ਰਹਾਉ ॥ Arī bā▫ī gobiḏ nām maṯ bīsrai. Rahā▫o. 2. ਅੰਤਿ ਕਾਲਿ ਨਾਰਾਇਣੁ ਸਿਮਰੈ ਐਸੀ ਚਿੰਤਾ ਮਹਿ ਜੇ ਮਰੈ ॥ Anṯ kāl nārā▫iṇ simrai aisī cẖinṯā mėh je marai. ਬਦਤਿ ਤਿਲੋਚਨੁ ਤੇ ਨਰ ਮੁਕਤਾ ਪੀਤੰਬਰੁ ਵਾ ਕੇ ਰਿਦੈ ਬਸੈ ॥੫॥੨॥ Baḏaṯ ṯilocẖan ṯe nar mukṯā pīṯambar vā ke riḏai basai. ||5||2|| This is not what I originally wanted to post about. I will get back to that later. [/QUOTE]
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Of Serpents, Pigs, Prostitutes, Goblins & The Bani Of Bhagat Tarlochan Ji
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