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Gurbani (14-53)
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Gurbani (71-74)
Pahre (74-78)
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ਰਾਗੁ ਮਾਝ | Raag Maajh
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Bara Maha (133-136)
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Vaar Maajh Ki (137-150)
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Gurbani (151-185)
Quartets/Couplets (185-220)
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Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
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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)
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Vaar Bihaagraa (548-556)
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Gurbani (557-564)
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Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
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Gurbani (595-634)
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Vaar Sorath (642-659)
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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
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ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
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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
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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: 191815" data-attributes="member: 35"><p>sahni ji</p><p></p><p>ਬ੍ਰਹਮੈ ਗਰਬੁ ਕੀਆ ਨਹੀ ਜਾਨਿਆ ॥ </p><p>Barahmai garab kī▫ā nahī jāni▫ā. </p><p>Brahma acted in pride, and did not understand. </p><p></p><p>ਬੇਦ ਕੀ ਬਿਪਤਿ ਪੜੀ ਪਛੁਤਾਨਿਆ ॥ </p><p>Beḏ kī bipaṯ paṛī pacẖẖuṯāni▫ā. </p><p>Only when he was faced with the downfall of the Vedas did he repent. </p><p></p><p></p><p>So who is the Brahma who acted in pride and was faced with the downfall of the Vedas? In Hindu philosophy it is rather the destruction of dharma, which refers to downfall of the “cosmic order.” Arshi ji has given us part of the explanation. Brahama/Prajapati, lord of all creatures, created all the beings of the world through incestuous relations with his sister. She tried to escape his advances by changing into various animals, and he would change into the male of the pair and mate with her. In that way all the creatures were created. The creation story then is one of unrepentant trickery and lust. But that is not the only story where the wiles of Brahma threaten dharma. Brahma also entered into a conspiracy with Vishnu as part of an argument with Shiva regarding who of the Trimurti was the most powerful. Shiva created a lingam of immeasurable length. Brahma convinced Vishu to change into a swan, while he Brahma changed into a boar, and both set off in opposite directions to find the beginning and end of Shiva’s fulsome manhood. Vishnu conceded defeat eventually and confessed the trick to Shiva; but Brahma refused to confess or admit defeat. Both stories end with Sarasvati and Shiva placing a curse on Brahma because of his egotism and boundless lust. </p><p></p><p>So how could Guru Nanak be critical of Brahma in one story and glorifying Brahma in Japjisahib ji. The question can be resolved this way. He is doing neither. He is not criticizing nor is he glorifying! </p><p></p><p>In <strong> ਬ੍ਰਹਮੈ ਗਰਬੁ ਕੀਆ ਨਹੀ ਜਾਨਿਆ ॥ </strong></p><p><strong>Barahmai garab kī▫ā nahī jāni▫ā. </strong></p><p><strong>Brahma acted in pride, and did not understand. </strong></p><p><strong></strong></p><p><strong>ਬੇਦ ਕੀ ਬਿਪਤਿ ਪੜੀ ਪਛੁਤਾਨਿਆ ॥ </strong></p><p><strong>Beḏ kī bipaṯ paṛī pacẖẖuṯāni▫ā. </strong></p><p><strong>Only when he was faced with the downfall of the Vedas did he repent. </strong></p><p><strong></strong></p><p> Guru Nanak is merely holding a mirror to a belief system and acknowledging that this is what his audience worshiped: Brahma who threatened the cosmic order by egotism, trickery and lust. In his wake, humans also defile the cosmic order through pride and depravity. However, the horrible, destructive pride of the world can be resolved.</p><p><strong></strong></p><p><strong>ਜਹ ਪ੍ਰਭ ਸਿਮਰੇ ਤਹੀ ਮਨੁ ਮਾਨਿਆ ॥੧॥ </strong></p><p><strong>Jah parabẖ simre ṯahī man māni▫ā. ||1|| </strong></p><p><strong>Remembering God in meditation, the mind is conciliated. ||1|| </strong></p><p><strong></strong></p><p><strong>ਐਸਾ ਗਰਬੁ ਬੁਰਾ ਸੰਸਾਰੈ ॥ </strong></p><p><strong>Aisā garab burā sansārai. </strong></p><p><strong>Such is the horrible pride of the world.</strong></p><p><strong></strong></p><p>Now Gur Nanak has made the analogy between the all-too-human Brahma and humans themselves. We destroy dharma with our cleverness, and it is all grounded in ego. Yet our reconciliation is possible: </p><p><strong></strong></p><p><strong>ਜਿਸੁ ਗੁਰੁ ਮਿਲੈ ਤਿਸੁ ਗਰਬੁ ਨਿਵਾਰੈ ॥੧॥ ਰਹਾਉ ॥ </strong></p><p><strong>Jis gur milai ṯis garab nivārai. ||1|| rahā▫o. </strong></p><p><strong>The Guru eliminates the pride of those who meet Him. ||1||Pause|| </strong></p><p></p><p>None of this contradicts the tuk which you quoted from Japji Sahib - Pauri 35 </p><p><strong></strong></p><p><strong>ਕੇਤੇ ਬਰਮੇ ਘਾੜਤਿ ਘੜੀਅਹਿ ਰੂਪ ਰੰਗ ਕੇ ਵੇਸ ॥ </strong></p><p><strong>Keṯe barme gẖāṛaṯ gẖaṛī▫ahi rūp rang ke ves.</strong> … There is no contradiction because this is not one Brahma. It is not the Brahma/ Prajapati, but many "so many Brahmas" <span style="font-size: 15px">ਬਰਮੇ </span>Barme is the plural of Brahma. What does so many Brahmas tell us? The tuk is part of the pauree of Gian khand where the so-many Brahmas are the whole of creation that swirls in buzzing confusion, along-side the Indras, Krishnas and Shivas, winds, fires, and waters, moons and suns, Sidhs and yogis, dem-gods and demons, rulers and languages, The pauree ends:</p><p></p><p><strong>ਕੇਤੀਆ ਸੁਰਤੀ ਸੇਵਕ ਕੇਤੇ ਨਾਨਕ ਅੰਤੁ ਨ ਅੰਤੁ ॥੩੫॥ </strong></p><p><strong>Keṯī▫ā surṯī sevak keṯe Nānak anṯ na anṯ. ||35|l </strong></p><p><strong></strong></p><p><strong></strong>His creation has no limit, he is without limit. It is Waheguru who is glorified, not Brahma, and it is for Gian or wisdom to sort through in order to achieve the spiritual wisdom that reigns supreme.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 191815, member: 35"] sahni ji ਬ੍ਰਹਮੈ ਗਰਬੁ ਕੀਆ ਨਹੀ ਜਾਨਿਆ ॥ Barahmai garab kī▫ā nahī jāni▫ā. Brahma acted in pride, and did not understand. ਬੇਦ ਕੀ ਬਿਪਤਿ ਪੜੀ ਪਛੁਤਾਨਿਆ ॥ Beḏ kī bipaṯ paṛī pacẖẖuṯāni▫ā. Only when he was faced with the downfall of the Vedas did he repent. So who is the Brahma who acted in pride and was faced with the downfall of the Vedas? In Hindu philosophy it is rather the destruction of dharma, which refers to downfall of the “cosmic order.” Arshi ji has given us part of the explanation. Brahama/Prajapati, lord of all creatures, created all the beings of the world through incestuous relations with his sister. She tried to escape his advances by changing into various animals, and he would change into the male of the pair and mate with her. In that way all the creatures were created. The creation story then is one of unrepentant trickery and lust. But that is not the only story where the wiles of Brahma threaten dharma. Brahma also entered into a conspiracy with Vishnu as part of an argument with Shiva regarding who of the Trimurti was the most powerful. Shiva created a lingam of immeasurable length. Brahma convinced Vishu to change into a swan, while he Brahma changed into a boar, and both set off in opposite directions to find the beginning and end of Shiva’s fulsome manhood. Vishnu conceded defeat eventually and confessed the trick to Shiva; but Brahma refused to confess or admit defeat. Both stories end with Sarasvati and Shiva placing a curse on Brahma because of his egotism and boundless lust. So how could Guru Nanak be critical of Brahma in one story and glorifying Brahma in Japjisahib ji. The question can be resolved this way. He is doing neither. He is not criticizing nor is he glorifying! In [B] ਬ੍ਰਹਮੈ ਗਰਬੁ ਕੀਆ ਨਹੀ ਜਾਨਿਆ ॥ Barahmai garab kī▫ā nahī jāni▫ā. Brahma acted in pride, and did not understand. ਬੇਦ ਕੀ ਬਿਪਤਿ ਪੜੀ ਪਛੁਤਾਨਿਆ ॥ Beḏ kī bipaṯ paṛī pacẖẖuṯāni▫ā. Only when he was faced with the downfall of the Vedas did he repent. [/B] Guru Nanak is merely holding a mirror to a belief system and acknowledging that this is what his audience worshiped: Brahma who threatened the cosmic order by egotism, trickery and lust. In his wake, humans also defile the cosmic order through pride and depravity. However, the horrible, destructive pride of the world can be resolved. [B] ਜਹ ਪ੍ਰਭ ਸਿਮਰੇ ਤਹੀ ਮਨੁ ਮਾਨਿਆ ॥੧॥ Jah parabẖ simre ṯahī man māni▫ā. ||1|| Remembering God in meditation, the mind is conciliated. ||1|| ਐਸਾ ਗਰਬੁ ਬੁਰਾ ਸੰਸਾਰੈ ॥ Aisā garab burā sansārai. Such is the horrible pride of the world. [/B] Now Gur Nanak has made the analogy between the all-too-human Brahma and humans themselves. We destroy dharma with our cleverness, and it is all grounded in ego. Yet our reconciliation is possible: [B] ਜਿਸੁ ਗੁਰੁ ਮਿਲੈ ਤਿਸੁ ਗਰਬੁ ਨਿਵਾਰੈ ॥੧॥ ਰਹਾਉ ॥ Jis gur milai ṯis garab nivārai. ||1|| rahā▫o. The Guru eliminates the pride of those who meet Him. ||1||Pause|| [/B] None of this contradicts the tuk which you quoted from Japji Sahib - Pauri 35 [B] ਕੇਤੇ ਬਰਮੇ ਘਾੜਤਿ ਘੜੀਅਹਿ ਰੂਪ ਰੰਗ ਕੇ ਵੇਸ ॥ Keṯe barme gẖāṛaṯ gẖaṛī▫ahi rūp rang ke ves.[/B] … There is no contradiction because this is not one Brahma. It is not the Brahma/ Prajapati, but many "so many Brahmas" [SIZE="4"]ਬਰਮੇ [/SIZE]Barme is the plural of Brahma. What does so many Brahmas tell us? The tuk is part of the pauree of Gian khand where the so-many Brahmas are the whole of creation that swirls in buzzing confusion, along-side the Indras, Krishnas and Shivas, winds, fires, and waters, moons and suns, Sidhs and yogis, dem-gods and demons, rulers and languages, The pauree ends: [B]ਕੇਤੀਆ ਸੁਰਤੀ ਸੇਵਕ ਕੇਤੇ ਨਾਨਕ ਅੰਤੁ ਨ ਅੰਤੁ ॥੩੫॥ Keṯī▫ā surṯī sevak keṯe Nānak anṯ na anṯ. ||35|l [/B]His creation has no limit, he is without limit. It is Waheguru who is glorified, not Brahma, and it is for Gian or wisdom to sort through in order to achieve the spiritual wisdom that reigns supreme. [/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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