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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
Do You Believe Guru Nanak Dev Ji Became MUKT/”got Salvation”?
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<blockquote data-quote="Archived_member14" data-source="post: 176058" data-attributes="member: 586"><p><strong>Re: I believe in the "Pantheistic Paradox", Identity in difference....</strong></p><p></p><p>Vouthon ji,</p><p></p><p></p><p></p><p></p><p></p><p>Your friend, along with all the other meditating Boodists out there, are amongst the most deluded people on the planet as far as I'm concerned. Regarding such people I’d say, better that they had not heard the Buddha’s teachings, because at least then, they would not project such trash into the Dhamma.</p><p></p><p>When I first heard Jhana described to me, I was taken aback by how much wisdom is involved in its development. Those during the Buddha's time, particularly his former teachers, who attained the highest levels of Jhana, impressed upon me as being the wisest of people, second only to the Buddha and his enlightened disciples. Although that wisdom is different from that which the Buddha enlightened to and taught, it however was still very great. And this reflected why the Buddha would come to be during the time when the best of people lived, many of who could then understand his teachings and become enlightened.</p><p></p><p>It all starts with seeing the harm of sensuous attachment and aversion in daily life. Implying of course, understanding the value in non-attachment and non-aversion. Little by little, there is revulsion towards all forms of wrong doing and therefore growth in morality. One withdraws from the company of people and surroundings judged as not conducive to the growth of wholesome qualities and begin associating only with people of integrity. (So you won’t find such people browsing the Internet, for example.)</p><p></p><p>This then at some point conditions the need to go away to a quiet place in order to develop calm / concentration. But before this, one need to know oneself enough to be able to determine exactly, which of the 30+ possible objects is suitable for one’s own accumulations and how this might lead to deep concentration. And once this has been determined, even then it is still very hard for the very rudimentary level of concentration to be achieved. Indeed in one of the ancient commentaries it has been suggested that only one in hundred thousand of those who begin such practice will attain Access Concentration. And then of these, only one in a hundred thousand will attain the first level of Jhana. Likewise the same ratio for second, third and fourth Jhanas. </p><p></p><p>But people today think that all this is a matter of choosing a particular object to concentrate on and soon Jhana, not only the first, but second, third and fourth can all be achieved. And the most common object is breath, which is in fact, the most difficult of objects, i.e. requiring the highest level of wisdom, to discern and concentrate upon. </p><p></p><p>So really, anyone who thinks that Jhana is easy and that he or she has attained any one of the levels, must be completely deluded. And now you have an idea why I consider 99% of the Buddhists out there as wrong.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 176058, member: 586"] [b]Re: I believe in the "Pantheistic Paradox", Identity in difference....[/b] Vouthon ji, Your friend, along with all the other meditating Boodists out there, are amongst the most deluded people on the planet as far as I'm concerned. Regarding such people I’d say, better that they had not heard the Buddha’s teachings, because at least then, they would not project such trash into the Dhamma. When I first heard Jhana described to me, I was taken aback by how much wisdom is involved in its development. Those during the Buddha's time, particularly his former teachers, who attained the highest levels of Jhana, impressed upon me as being the wisest of people, second only to the Buddha and his enlightened disciples. Although that wisdom is different from that which the Buddha enlightened to and taught, it however was still very great. And this reflected why the Buddha would come to be during the time when the best of people lived, many of who could then understand his teachings and become enlightened. It all starts with seeing the harm of sensuous attachment and aversion in daily life. Implying of course, understanding the value in non-attachment and non-aversion. Little by little, there is revulsion towards all forms of wrong doing and therefore growth in morality. One withdraws from the company of people and surroundings judged as not conducive to the growth of wholesome qualities and begin associating only with people of integrity. (So you won’t find such people browsing the Internet, for example.) This then at some point conditions the need to go away to a quiet place in order to develop calm / concentration. But before this, one need to know oneself enough to be able to determine exactly, which of the 30+ possible objects is suitable for one’s own accumulations and how this might lead to deep concentration. And once this has been determined, even then it is still very hard for the very rudimentary level of concentration to be achieved. Indeed in one of the ancient commentaries it has been suggested that only one in hundred thousand of those who begin such practice will attain Access Concentration. And then of these, only one in a hundred thousand will attain the first level of Jhana. Likewise the same ratio for second, third and fourth Jhanas. But people today think that all this is a matter of choosing a particular object to concentrate on and soon Jhana, not only the first, but second, third and fourth can all be achieved. And the most common object is breath, which is in fact, the most difficult of objects, i.e. requiring the highest level of wisdom, to discern and concentrate upon. So really, anyone who thinks that Jhana is easy and that he or she has attained any one of the levels, must be completely deluded. And now you have an idea why I consider 99% of the Buddhists out there as wrong. [/QUOTE]
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Do You Believe Guru Nanak Dev Ji Became MUKT/”got Salvation”?
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