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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)
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Vaar Siri Raag (83-91)
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ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
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Ashtpadi (129-130)
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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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ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
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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)
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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)
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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)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
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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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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="findingmyway" data-source="post: 155511" data-attributes="member: 12855"><p>Ambarsaria ji, I find your post hilarious as you don't seem to have read my post but are insistenty on finding fault in all I write. You continuously tell me to read Prof Sahib Singh but if you read all my Gurbani posts, you would realise that the majority of my understanding is based on Prof Sahib Singh's teeka. I post in my own words in English so that SPNer's who do not read English can also benefit from Prof Sahib Singh's wonderful peice of work. By saying my post is based on a bad translation you are calling Prof Sahib Sinhg's teeka a bad translation.</p><p></p><p>Why are you picking on the literal translation I ahve posted? They are all equally flawed so it makes no difference where I copied it from. It is there for illustrative purposes only. How have I taken things out of context? The whole point of my entire post is to put shabads in contexxt by looking at them as a whole. Using single tuks is the process that takes things out of contexct, not the reverse.</p><p></p><p>How can you say I don't believe in Mool Mantar based on my post? Even with a large stretch of the imagination I do not understand how you came to that conclusion! If that were the case, then it would undermine Sikhi and that borders on personal attack. If you are basing perfection on Mul Mantar then how can I ever be perfect when a person cannot ever become all those qualities such as timeless! Reread the line. The Guru is perfect but even with the Guru the Sikh cannot be poerfect so this line makes no logocal sense. Prof Sahib Singh also does not translate this as becoming perfect.</p><p></p><p>How is what you have posted in Panjabi any different for what I posted in English>! They are both saying exactly the same thing!</p><p></p><p>Above that you seem to be endorsing ritual bathing?? Please clarify this point as it is of vital importance. Rather than just criticising, add your own understanding. You think ritual bathing is going to cleanse your sins? If so, how does this work?</p><p></p><p>If rahao doesn't form the central idea which is supported and explained by the rest of the shabad then why is that tuk singled out by Guruji. Notice it is not in the same place in each shabad so it cannot be part of the meter. Why are we instructed to pause and reflect at that point rather than at the end of the shabad if it has no particular relevance in our understanding?</p><p></p><p></p><p></p><p>Literals can also be misleading and lead to wrong ideas so although it is a starting point, it is good to also make an effort to delve deeper into the meaning.</p><p></p><p></p><p></p><p>Understanding of Sikhi should be based on Gurbani and not practices. Practices should then be altered to reflect Gurbani, not the other way round.</p></blockquote><p></p>
[QUOTE="findingmyway, post: 155511, member: 12855"] Ambarsaria ji, I find your post hilarious as you don't seem to have read my post but are insistenty on finding fault in all I write. You continuously tell me to read Prof Sahib Singh but if you read all my Gurbani posts, you would realise that the majority of my understanding is based on Prof Sahib Singh's teeka. I post in my own words in English so that SPNer's who do not read English can also benefit from Prof Sahib Singh's wonderful peice of work. By saying my post is based on a bad translation you are calling Prof Sahib Sinhg's teeka a bad translation. Why are you picking on the literal translation I ahve posted? They are all equally flawed so it makes no difference where I copied it from. It is there for illustrative purposes only. How have I taken things out of context? The whole point of my entire post is to put shabads in contexxt by looking at them as a whole. Using single tuks is the process that takes things out of contexct, not the reverse. How can you say I don't believe in Mool Mantar based on my post? Even with a large stretch of the imagination I do not understand how you came to that conclusion! If that were the case, then it would undermine Sikhi and that borders on personal attack. If you are basing perfection on Mul Mantar then how can I ever be perfect when a person cannot ever become all those qualities such as timeless! Reread the line. The Guru is perfect but even with the Guru the Sikh cannot be poerfect so this line makes no logocal sense. Prof Sahib Singh also does not translate this as becoming perfect. How is what you have posted in Panjabi any different for what I posted in English>! They are both saying exactly the same thing! Above that you seem to be endorsing ritual bathing?? Please clarify this point as it is of vital importance. Rather than just criticising, add your own understanding. You think ritual bathing is going to cleanse your sins? If so, how does this work? If rahao doesn't form the central idea which is supported and explained by the rest of the shabad then why is that tuk singled out by Guruji. Notice it is not in the same place in each shabad so it cannot be part of the meter. Why are we instructed to pause and reflect at that point rather than at the end of the shabad if it has no particular relevance in our understanding? Literals can also be misleading and lead to wrong ideas so although it is a starting point, it is good to also make an effort to delve deeper into the meaning. Understanding of Sikhi should be based on Gurbani and not practices. Practices should then be altered to reflect Gurbani, not the other way round. [/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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