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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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Gurmat Vichaar
Gurmat Vichar - Discussions
Why Are So Many Gods And Demons Listed In This Shabad?
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<blockquote data-quote="spnadmin" data-source="post: 191790" data-attributes="member: 35"><p>ishna ji</p><p></p><p>Not all of the characters mentioned are 'gods." Some of them are demi-gods and others are mythological demons while others are personages from history who over time became epic characters. Guru Sahib refers to more than one scenario, from the Bhagata Veda, Mahabhrata (?) and the Ramayana. Without checking each personage mentioned, I can't tell if any other textual source has been included. These are also shabads that record Guru Sahib's udassi, in which he preached to the masses at various shrines and places sacred to the Hindu faith. </p><p></p><p>The point however is that each tale referenced in the shabad has in the background a moral struggle between good and evil, as told in the epic Hindu scriptures. They are morality tales. Sometimes evil is destroyed; and other times an essentially good person fails to recognize the influence of divine goodness and goes spiritually adrift.</p><p></p><p>I don't have time to go through each one of the background stories in detail. Prahalad appears throughout Sri Guru Granth Sahib Ji as iconic of simple and unwavering devotion to the divine. On ang 1154, this description also clears up who Harniskash was (also known as Harianakasipu).</p><p></p><p>The story of Prahalad <a href="http://www.ramakrishnavivekananda.info/vivekananda/volume_4/lectures_and_discourses/the_story_of_prahlada.htm" target="_blank">http://www.ramakrishnavivekananda.info/vivekananda/volume_4/lectures_and_discourses/the_story_of_prahlada.htm</a></p><p></p><p>Prahalad is mentioned many times in Sri Guru Granth Sahib Ji, pointing to his symbolic importance as the measure of goodness humans could aspire to in the Hindu world. Guru Sahib makes use of the familiarity of the people with the story of Prahalad to emphasize his point. </p><p></p><p></p><p></p><p></p><p></p><p>Another story familiar to those who heard the preaching of Guru Sahib is that of Hari Chand. The story includes reference to a frank moment in history, which over time takes on the glow of legend as many historical events do.</p><p></p><p>My source for this is <a href="http://www.thesikhencyclopedia.com/philosophy/mythological-references/harichand" target="_blank">http://www.thesikhencyclopedia.com/philosophy/mythological-references/harichand</a></p><p></p><p></p><p>The story of Rawan comes from the Ramayana. </p><p></p><p>In each story one or more major characters is lost in delusion/maya, or is corrupted by blind rage, unharnessed cruelty, envy, lust and most importantly ego. Guru Sahib gives a brief account in a voice of total neutrality. Yet these stories, in which morally corrupt beings come to a dismal end (punished by Vishnu), are framed by references to the alternative conception of Divine Truth and Goodness. These stories set the stage; however, the teaching of Guru Nanak takes matters into another dimension. I think you can take it from there. What is the relevance of these images to the shabad itself, the rehao and concluding verses, or to the shabad that precedes this one that sums up Guruji's understanding of an all-powerful divine presence?</p></blockquote><p></p>
[QUOTE="spnadmin, post: 191790, member: 35"] ishna ji Not all of the characters mentioned are 'gods." Some of them are demi-gods and others are mythological demons while others are personages from history who over time became epic characters. Guru Sahib refers to more than one scenario, from the Bhagata Veda, Mahabhrata (?) and the Ramayana. Without checking each personage mentioned, I can't tell if any other textual source has been included. These are also shabads that record Guru Sahib's udassi, in which he preached to the masses at various shrines and places sacred to the Hindu faith. The point however is that each tale referenced in the shabad has in the background a moral struggle between good and evil, as told in the epic Hindu scriptures. They are morality tales. Sometimes evil is destroyed; and other times an essentially good person fails to recognize the influence of divine goodness and goes spiritually adrift. I don't have time to go through each one of the background stories in detail. Prahalad appears throughout Sri Guru Granth Sahib Ji as iconic of simple and unwavering devotion to the divine. On ang 1154, this description also clears up who Harniskash was (also known as Harianakasipu). The story of Prahalad [url]http://www.ramakrishnavivekananda.info/vivekananda/volume_4/lectures_and_discourses/the_story_of_prahlada.htm[/url] Prahalad is mentioned many times in Sri Guru Granth Sahib Ji, pointing to his symbolic importance as the measure of goodness humans could aspire to in the Hindu world. Guru Sahib makes use of the familiarity of the people with the story of Prahalad to emphasize his point. Another story familiar to those who heard the preaching of Guru Sahib is that of Hari Chand. The story includes reference to a frank moment in history, which over time takes on the glow of legend as many historical events do. My source for this is [url]http://www.thesikhencyclopedia.com/philosophy/mythological-references/harichand[/url] The story of Rawan comes from the Ramayana. In each story one or more major characters is lost in delusion/maya, or is corrupted by blind rage, unharnessed cruelty, envy, lust and most importantly ego. Guru Sahib gives a brief account in a voice of total neutrality. Yet these stories, in which morally corrupt beings come to a dismal end (punished by Vishnu), are framed by references to the alternative conception of Divine Truth and Goodness. These stories set the stage; however, the teaching of Guru Nanak takes matters into another dimension. I think you can take it from there. What is the relevance of these images to the shabad itself, the rehao and concluding verses, or to the shabad that precedes this one that sums up Guruji's understanding of an all-powerful divine presence? [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Why Are So Many Gods And Demons Listed In This Shabad?
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