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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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Hard Talk
Advise Please - Dealing With Hurdles
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<blockquote data-quote="Archived_member14" data-source="post: 140211" data-attributes="member: 586"><p>Ambarsaria ji,</p><p></p><p></p><p></p><p></p><p></p><p>Not only am I unable to analyze such ideas, but I also feel generally disinclined to think in terms of social situations and about politics. Spnadmin ji’s message has therefore saved me from the headache of trying to. ;-) I would however like to say a little about the topic of renunciation.</p><p></p><p>Renunciation is related to seeing the danger of attachment to sense pleasure, but higher still, the unsatisfactory nature of conditioned existence, or what we call life. The former level of understanding existed even before the time of the Buddha. Indeed it is why so many people become monks after they encountered him. These people were sensitive to what is described as ‘dustiness of the life of a householder’ and would have inclined to renunciation whether or not they heard the Buddha teach. This is seeing danger in “attachment”.</p><p></p><p>After hearing the Buddha there came into being an additional motivating factor, although not particularly inciting of becoming a renunciate. The Buddha was enlightened to the Four Noble Truths and taught it to others, such that the people who understood this became gradually disenchanted with all conditioned phenomena. Being that no experience lasts longer than a fraction of a flash and therefore unsatisfactory and beyond control, wisdom has no cause to seek anything. What the Buddha taught therefore incited an inclination away from existence, from being. This understanding is however not limited to monks, but laypersons can also develop it. Unlike that which is related to sense pleasure, this understanding is about seeing danger in “ignorance”. </p><p></p><p>Since it is ultimately ignorance which leads one to move around in darkness, it is a fact that even for those who see harm in sense contacts, they’d still however have craving for ‘being’. Indeed the kind of wisdom which sees through sense pleasure does nothing to reduce the tendency; such that given the right conditions when a given renunciate becomes forgetful, he’d very quickly become attached again. On the other hand, a lay person who has some understanding about conditioned phenomena, he is developing the kind / level of renunciation which is far more relevant. Although he could do well to also see harm in sense pleasure, it is not a requirement as far as enlightenment is concerned.</p><p></p><p>In this regard, I don’t consider wearing the yellow robe to be particularly worth praising. I’d need to be able to observe whether a given monk’s morality is such that he is able to keep the two hundred odd rules without any feeling of agitation for an extended period of time. I’d have to closely watch his actions which should be more or less impeccable for at least a month. And since he has ordained under the Buddha’s dispensation, I’d need to enter a dialogue with him in order to determine how correct his views are. My estimate is that such a monk is almost non-existent today. One reason also being that were he wise, he’d not ordain in a temple in which other monks have little moral restraint and understanding, and such a temple I’m quite sure, does not exist. </p><p></p><p>You’ll understand therefore if I said to you that the Dalai Lama’s outward appearance mean absolutely nothing to me. Indeed having read what I read about him and one of his books, I consider him more “worldly” than even myself. And if I’m not fit to become a renunciate, he most certainly isn’t either. But of course he comes from the Mahayana tradition which I consider a perversion of the Buddha’s teachings anyway. He and all those who follow him may label themselves Buddhist if they want to, but they shouldn’t claim to be following the Buddha’s teachings as far as I’m concerned.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 140211, member: 586"] Ambarsaria ji, Not only am I unable to analyze such ideas, but I also feel generally disinclined to think in terms of social situations and about politics. Spnadmin ji’s message has therefore saved me from the headache of trying to. ;-) I would however like to say a little about the topic of renunciation. Renunciation is related to seeing the danger of attachment to sense pleasure, but higher still, the unsatisfactory nature of conditioned existence, or what we call life. The former level of understanding existed even before the time of the Buddha. Indeed it is why so many people become monks after they encountered him. These people were sensitive to what is described as ‘dustiness of the life of a householder’ and would have inclined to renunciation whether or not they heard the Buddha teach. This is seeing danger in “attachment”. After hearing the Buddha there came into being an additional motivating factor, although not particularly inciting of becoming a renunciate. The Buddha was enlightened to the Four Noble Truths and taught it to others, such that the people who understood this became gradually disenchanted with all conditioned phenomena. Being that no experience lasts longer than a fraction of a flash and therefore unsatisfactory and beyond control, wisdom has no cause to seek anything. What the Buddha taught therefore incited an inclination away from existence, from being. This understanding is however not limited to monks, but laypersons can also develop it. Unlike that which is related to sense pleasure, this understanding is about seeing danger in “ignorance”. Since it is ultimately ignorance which leads one to move around in darkness, it is a fact that even for those who see harm in sense contacts, they’d still however have craving for ‘being’. Indeed the kind of wisdom which sees through sense pleasure does nothing to reduce the tendency; such that given the right conditions when a given renunciate becomes forgetful, he’d very quickly become attached again. On the other hand, a lay person who has some understanding about conditioned phenomena, he is developing the kind / level of renunciation which is far more relevant. Although he could do well to also see harm in sense pleasure, it is not a requirement as far as enlightenment is concerned. In this regard, I don’t consider wearing the yellow robe to be particularly worth praising. I’d need to be able to observe whether a given monk’s morality is such that he is able to keep the two hundred odd rules without any feeling of agitation for an extended period of time. I’d have to closely watch his actions which should be more or less impeccable for at least a month. And since he has ordained under the Buddha’s dispensation, I’d need to enter a dialogue with him in order to determine how correct his views are. My estimate is that such a monk is almost non-existent today. One reason also being that were he wise, he’d not ordain in a temple in which other monks have little moral restraint and understanding, and such a temple I’m quite sure, does not exist. You’ll understand therefore if I said to you that the Dalai Lama’s outward appearance mean absolutely nothing to me. Indeed having read what I read about him and one of his books, I consider him more “worldly” than even myself. And if I’m not fit to become a renunciate, he most certainly isn’t either. But of course he comes from the Mahayana tradition which I consider a perversion of the Buddha’s teachings anyway. He and all those who follow him may label themselves Buddhist if they want to, but they shouldn’t claim to be following the Buddha’s teachings as far as I’m concerned. [/QUOTE]
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Advise Please - Dealing With Hurdles
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