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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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Prophecy Or Not?
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<blockquote data-quote="aristotle" data-source="post: 189152" data-attributes="member: 11816"><p>Guru Nanak Sahib was witness to one of the worst carnage in the history of mankind, to the victimization of natives by the invaders, and to the redefinition of social orders. The Gurbani of Guru Nanak Sahib consequently, is one the most preserved mirrors of the society and circumstances of his time. Consider the following Shabad,</p><p></p><p></p><p></p><p>This is a very honest and powerful recounting of the horrors of the Mughal invasion under Babur (1483-1530). There are however, two points I would like to enquire about the tuk,</p><p></p><p></p><p>* The Mughal invasion of the Indian subcontinent initiated by Babur, and carried further by his heir Humayun (1508-1556) ended in a retreat following huge losses in the <em>Battle of Kannaj</em>(17 May 1540). Humayun's armies retreated to Lahore, and then further back to Sindh (from where he crossed the Sindh river in July 1543 on his way back to Kabul).</p><p>Now, the Shabad in hand states,</p><p></p><p>These numerical figures, according to most translations and obviously so, refer to the years of Bikrami calendar(Vikram Samvat started in 57 A.D.).</p><p>I shall provide the various translations of this half-tuk,</p><p></p><p></p><p>The 'coming' according to all translations refers to the Mughal invasion. They, however differ in the 'going' part. All translations except the Faridkot Teeka put the year of going at '1540 A.D.' which refers to the retreat of Humayun's armies. The Faridkot Teeka considers the '97 not as 1597 but as 1797 Vikram Samvat.</p><p>A possible anachronism(in my view) also arises here as most of the historians put Guru Nanak Sahib's Jyoti-jyot year at 1539 A.D. Did then Guru Nanak Sahib simply put the year of Humayun's retreat in this Shabad as the 'end' of atrocities on Punjab's folk(only if we consider other sources which say Guru Sahib did not leave his body till after 1540 A.D., given the 1539 date, even this truns out as a possible 'prophecy'); or did he prophecise the coming of Khalsa in the near future?</p><p></p><p>* The second difficulty I encountered was the interpretation of,</p><p></p><p></p><p>The translations are,</p><p></p><p></p><p>Who is this 'disciple of man'?</p><p>Is this a clear prophecy regarding Guru Gobind Singh Sahib or the Khalsa or something else?</p><p></p><p>P.S.- Pardon me for such a long post, but I've been pondering over this Shabad for long and I needed some help interpreting it. Also apologies for such a mess of microdissection and for posting single tuks and even half tuks.</p></blockquote><p></p>
[QUOTE="aristotle, post: 189152, member: 11816"] Guru Nanak Sahib was witness to one of the worst carnage in the history of mankind, to the victimization of natives by the invaders, and to the redefinition of social orders. The Gurbani of Guru Nanak Sahib consequently, is one the most preserved mirrors of the society and circumstances of his time. Consider the following Shabad, This is a very honest and powerful recounting of the horrors of the Mughal invasion under Babur (1483-1530). There are however, two points I would like to enquire about the tuk, * The Mughal invasion of the Indian subcontinent initiated by Babur, and carried further by his heir Humayun (1508-1556) ended in a retreat following huge losses in the [I]Battle of Kannaj[/I](17 May 1540). Humayun's armies retreated to Lahore, and then further back to Sindh (from where he crossed the Sindh river in July 1543 on his way back to Kabul). Now, the Shabad in hand states, These numerical figures, according to most translations and obviously so, refer to the years of Bikrami calendar(Vikram Samvat started in 57 A.D.). I shall provide the various translations of this half-tuk, The 'coming' according to all translations refers to the Mughal invasion. They, however differ in the 'going' part. All translations except the Faridkot Teeka put the year of going at '1540 A.D.' which refers to the retreat of Humayun's armies. The Faridkot Teeka considers the '97 not as 1597 but as 1797 Vikram Samvat. A possible anachronism(in my view) also arises here as most of the historians put Guru Nanak Sahib's Jyoti-jyot year at 1539 A.D. Did then Guru Nanak Sahib simply put the year of Humayun's retreat in this Shabad as the 'end' of atrocities on Punjab's folk(only if we consider other sources which say Guru Sahib did not leave his body till after 1540 A.D., given the 1539 date, even this truns out as a possible 'prophecy'); or did he prophecise the coming of Khalsa in the near future? * The second difficulty I encountered was the interpretation of, The translations are, Who is this 'disciple of man'? Is this a clear prophecy regarding Guru Gobind Singh Sahib or the Khalsa or something else? P.S.- Pardon me for such a long post, but I've been pondering over this Shabad for long and I needed some help interpreting it. Also apologies for such a mess of microdissection and for posting single tuks and even half tuks. [/QUOTE]
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