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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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Discussions
Hard Talk
Maybe The Gurus Weren't Perfect?
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<blockquote data-quote="RicktheSikh" data-source="post: 216858" data-attributes="member: 22037"><p>Tejwant ji, thanks for responding. When considering gurbani I do so with two assumptions present in my mind. The first is that Ek Oankaar doesn't make mistakes, that is to say that the One Creator couldn't possibly make a mistake because whatever is willed is so and there is no standard apart from or greater than Ek Oankaar to compare to. The second assumption is that every word of Gurbani is true and perfect. These are assumptions because I am human and cannot know these things with certainty but these are assumptions I think every gursikh holds to be true. </p><p></p><p>I'm not concerning myself with the translation of the term Brahamgyani in this instance, I am examining the content of what is said about such individuals. I don't take the term to mean there is some kind of video game type "Level 13 unlocked, Brahamgyani" status either. </p><p></p><p>So on to what made me rethink things...</p><p>First off, we can surmise that the Brahamgyani is not the whole of God (before you say "there is no God in Sikhi as God is defined", I'll explain that when I use the term God I mean the Akal Purakh), by the fact that the Akal Purakh doesn't have a proud ego to renounce, the bani says that the Brahamgyani knows God, is in love with the One, and becomes a Brahamgyani because God makes them so. So these are humans who have been purified to display virtues such as renouncing ego, being helpers of the helpless, extending their hand to all and other virtues mentioned in the first part of the shabad that I didn't post (apologies again). Then my mind was totally blown by the other descriptions mentioned such as the Brahamgyani having no end or limitation, only knowable by the Brahamgyani themself, indescribable, being the perfect Supreme Being that orchestrates all things, the Creator, the Formless Lord (my copy/paste was missing the gurmukhi text here, sorry). </p><p></p><p>Perhaps this is all hyperbole. I'm sure that if your personal interpretation of Sikhi is devoid of mysticism you would say that is the case. I'm a bit of a mystic, though, and this is a spiritual path, after all, so I am inclined to think that some things are possible that do not make logical sense to the human mind no matter how educated or analytical the individual.</p><p></p><p>Following this train of thought the Gurus were most certainly (again, I am a student and can only assume) Brahamgyani in that their teachings were pure and they were/are the Givers of the way of liberation of the soul as mentioned in the bani. Being so close with the One that their description mirrors that of God would indicate to me that even if these descriptions were hyperbole it would be highly unlikely for the Gurus to make mistakes. Ek Oankaar doesn't make mistakes, neither would a Brahamgyani (in my lowly estimation). </p><p></p><p>I realize that I am relying on a translation to come to this conclusion and there are Gurmukhi words that I posted that would be of benefit to understand more, such as (forgive the Roman transliteration) parmesur and purakh bidhata. Overall, though, I take the message of this shabad to mean that a Brahamgyani becomes so close to Braham/God/Akal that the difference is indistinguishable and since God doesn't make mistakes...</p><p></p><p>Tejwant ji, as far as your examples of Sri Arjan Dev ji and Sri Teg Bahadur ji being unmartyrable if they were perfect I posit that it would be possible if it was their will for it to happen, given that as Brahamgyani they would have been able to orchestrate all things.</p><p></p><p>Again, I'm just a student. If this doesn't fit with your interpretation of Sikhi you are welcome to disregard it. Stay in Chardi Kala everyone!<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p></blockquote><p></p>
[QUOTE="RicktheSikh, post: 216858, member: 22037"] Tejwant ji, thanks for responding. When considering gurbani I do so with two assumptions present in my mind. The first is that Ek Oankaar doesn't make mistakes, that is to say that the One Creator couldn't possibly make a mistake because whatever is willed is so and there is no standard apart from or greater than Ek Oankaar to compare to. The second assumption is that every word of Gurbani is true and perfect. These are assumptions because I am human and cannot know these things with certainty but these are assumptions I think every gursikh holds to be true. I'm not concerning myself with the translation of the term Brahamgyani in this instance, I am examining the content of what is said about such individuals. I don't take the term to mean there is some kind of video game type "Level 13 unlocked, Brahamgyani" status either. So on to what made me rethink things... First off, we can surmise that the Brahamgyani is not the whole of God (before you say "there is no God in Sikhi as God is defined", I'll explain that when I use the term God I mean the Akal Purakh), by the fact that the Akal Purakh doesn't have a proud ego to renounce, the bani says that the Brahamgyani knows God, is in love with the One, and becomes a Brahamgyani because God makes them so. So these are humans who have been purified to display virtues such as renouncing ego, being helpers of the helpless, extending their hand to all and other virtues mentioned in the first part of the shabad that I didn't post (apologies again). Then my mind was totally blown by the other descriptions mentioned such as the Brahamgyani having no end or limitation, only knowable by the Brahamgyani themself, indescribable, being the perfect Supreme Being that orchestrates all things, the Creator, the Formless Lord (my copy/paste was missing the gurmukhi text here, sorry). Perhaps this is all hyperbole. I'm sure that if your personal interpretation of Sikhi is devoid of mysticism you would say that is the case. I'm a bit of a mystic, though, and this is a spiritual path, after all, so I am inclined to think that some things are possible that do not make logical sense to the human mind no matter how educated or analytical the individual. Following this train of thought the Gurus were most certainly (again, I am a student and can only assume) Brahamgyani in that their teachings were pure and they were/are the Givers of the way of liberation of the soul as mentioned in the bani. Being so close with the One that their description mirrors that of God would indicate to me that even if these descriptions were hyperbole it would be highly unlikely for the Gurus to make mistakes. Ek Oankaar doesn't make mistakes, neither would a Brahamgyani (in my lowly estimation). I realize that I am relying on a translation to come to this conclusion and there are Gurmukhi words that I posted that would be of benefit to understand more, such as (forgive the Roman transliteration) parmesur and purakh bidhata. Overall, though, I take the message of this shabad to mean that a Brahamgyani becomes so close to Braham/God/Akal that the difference is indistinguishable and since God doesn't make mistakes... Tejwant ji, as far as your examples of Sri Arjan Dev ji and Sri Teg Bahadur ji being unmartyrable if they were perfect I posit that it would be possible if it was their will for it to happen, given that as Brahamgyani they would have been able to orchestrate all things. Again, I'm just a student. If this doesn't fit with your interpretation of Sikhi you are welcome to disregard it. Stay in Chardi Kala everyone!:) [/QUOTE]
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Maybe The Gurus Weren't Perfect?
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