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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
Are Brahmgyanis For Real?
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<blockquote data-quote="Tejwant Singh" data-source="post: 201664" data-attributes="member: 138"><p>Brahamgyani is a beautiful word which shows both the devotional and the intellect sides of a Sikhi. These are the two oars that we must use in order to navigate on this journey of our lives especially during the inner storms that are created by ourselves and/or by force majeure. The latter can also be called Hukam.</p><p></p><p> Hence for me, Gurbani tells us that if we all are capable of these traits provided we use both oars for our navigation. Guru Nanak, the wordsmith shows this concept beautifully in Jap. " Gaviei, Sunhei, Mann Rakhiei Bhao. Dukh per Har Sukh Ghar Lei Jai". This clearly shows that only being devotional is not enough for a Sikh nor is only being just an intellect. Linzer ji eloquently put it by showing what Brahamgyanis do; like Khalsa Aid, Sikh Coalitions and others like that.</p><p></p><p>This is the reason, mechanical rituals are a big NO, NO. This muck can only be cleaned by using our Gurmat intellect. Hence, our visionary Gurus were against any Mechanical rituals like parroting, Chanting some word/s repeatedly, Pilgrimages, Fasting, Worshipping deities and other likewise things in any religion make us lose touch with this speck of sand called the Earth. In other words, by doing this, we handcuff ourselves and make ourselves incapable of immersing in the Wow and Awe factors of Ik Ong Kaar with which we are all surrounded by both within and outside. Guru Nanak reiterates the same message further down in Jap,"Tirath Navanh, jei Tis Bhavanh". There are many more verses in the SGGS as multiple reminders and also the tools so we can find the Gurmat Fulcrum within in order to balance the devotional and the intellect parts of ourselves.</p><p></p><p>The amber of a Brahamgyani is in all of us. We just have to practice what Gurbani urges us to do to light it.</p><p></p><p>Original ji writes:</p><p></p><p></p><p></p><p>Original ji,</p><p></p><p>"Lighthouses" are there to make people aware not to come near them if they do not want to sink. It is a warning light rather than a welcoming one.</p><p></p><p>The analogy I have often used in the past here is comparing the "Lighthouses" to the Nishaan Sahibs which are the tallest banners of identification at our Gurduaras, so the travellers, irrespective of their hue, creed and faith can find a place for a warm meal and a place to stay. Hence, Nishaan Sahib is the welcoming "Lighthouse" rather than the warning one.</p><p></p><p>Having said that, I understand what you mean by that in your post above.</p><p></p><p>Regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 201664, member: 138"] Brahamgyani is a beautiful word which shows both the devotional and the intellect sides of a Sikhi. These are the two oars that we must use in order to navigate on this journey of our lives especially during the inner storms that are created by ourselves and/or by force majeure. The latter can also be called Hukam. Hence for me, Gurbani tells us that if we all are capable of these traits provided we use both oars for our navigation. Guru Nanak, the wordsmith shows this concept beautifully in Jap. " Gaviei, Sunhei, Mann Rakhiei Bhao. Dukh per Har Sukh Ghar Lei Jai". This clearly shows that only being devotional is not enough for a Sikh nor is only being just an intellect. Linzer ji eloquently put it by showing what Brahamgyanis do; like Khalsa Aid, Sikh Coalitions and others like that. This is the reason, mechanical rituals are a big NO, NO. This muck can only be cleaned by using our Gurmat intellect. Hence, our visionary Gurus were against any Mechanical rituals like parroting, Chanting some word/s repeatedly, Pilgrimages, Fasting, Worshipping deities and other likewise things in any religion make us lose touch with this speck of sand called the Earth. In other words, by doing this, we handcuff ourselves and make ourselves incapable of immersing in the Wow and Awe factors of Ik Ong Kaar with which we are all surrounded by both within and outside. Guru Nanak reiterates the same message further down in Jap,"Tirath Navanh, jei Tis Bhavanh". There are many more verses in the SGGS as multiple reminders and also the tools so we can find the Gurmat Fulcrum within in order to balance the devotional and the intellect parts of ourselves. The amber of a Brahamgyani is in all of us. We just have to practice what Gurbani urges us to do to light it. Original ji writes: Original ji, "Lighthouses" are there to make people aware not to come near them if they do not want to sink. It is a warning light rather than a welcoming one. The analogy I have often used in the past here is comparing the "Lighthouses" to the Nishaan Sahibs which are the tallest banners of identification at our Gurduaras, so the travellers, irrespective of their hue, creed and faith can find a place for a warm meal and a place to stay. Hence, Nishaan Sahib is the welcoming "Lighthouse" rather than the warning one. Having said that, I understand what you mean by that in your post above. Regards Tejwant Singh [/QUOTE]
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