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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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<blockquote data-quote="Archived_member15" data-source="post: 168816" data-attributes="member: 17438"><p>My dear brother/sister Ambers kaurhug</p><p> </p><p>A wonderful post, thank you very much. </p><p> </p><p>I very much like your understanding of ego as illusionary and thought as a reflection. </p><p> </p><p>You might like Angelus Silesius when he wrote: </p><p> </p><p> </p><p></p><p> </p><p> </p><p>My understanding from the mystics is that all conditioned things change and are impermanent. Thus the brain, and the sense of self/sensuality which is the offspring of the mind's thought process, has no actual coherent, single identity. What we consider to be "myself" is actually a series of different and conflicting "selves" which are conditioned by outside influences, memories and emotions. However the human being has a deeper aspect to him that is not conditioned, that is free of all thought, emotion and which is perfectly tranquil at all times and in all places. Because it is not conditioned, it is eternal and cannot die like our sensory appetites which change all the time and rove around and have no true reality as you so rightly say. </p><p> </p><p>The goal of life is to realize the existence of this Ground and enter into it. The Ground is the deepest reality of every human person. It is the Image of God in man. Beneath our surface personalities, which differ according to our natural aptitudes, life experiences, thoughts, emotions and other conditions - our Ground is one, as Blessed Jan Van Ruysbroeck explained: </p><p> </p><p> </p><p><span style="font-size: 12px">"...The image of God is found essentially and personally in all mankind. Each possesses it whole, entire and undivided, and all together not more than one alone. In this way we are all one, intimately united in our eternal image, which is the image of God and the source in us of all our life. Our created essence and our life are attached to it without mediation as to their eternal cause..."</span></p><p> </p><p><span style="font-size: 12px"><strong><em>- Blessed John Ruysbroeck (1294-1381) </em></strong></span></p><p> </p><p> </p><p> </p><p>However a note of caution here: we have had in the past a heresy called <em>Quietism</em> where Catholics have entered their Ground but didn't come back out again - they stayed below the surface and didn't "pop" back up so as to share their experiences with other people so as to help them reach their Ground. We consider this to be just as bad as people who never enter the Ground and are caught up in attachments and the illusionary sensory being. </p><p> </p><p>The ultimate goal is to "remain within, while going without" - which means that we remain eternally below the surface personality in our Ground but also go back out into multiplicity and share our experiences with others. </p><p> </p><p>That is actually what Ruysbroeck (a thirteenth century mystic) explained in my first post on this thread. Its like breathing in and out. He wrote in my quote above: </p><p> </p><p><em>"...the spirit of God Himself breathes us out from Himself that we may love, and may do good works; and again he draws us into Himself, that we may rest in fruition. <u><strong>This is eternal life;</strong> </u>even as our mortal life subsists in the indrawing and outgoing of our breath. What I mean is: we move inwardly in a mystical enjoyment and move outwardly in good works, both in communion with God. Just as we open our eyes, look and then close them again, in such a smooth transition that we hardly notice what we are doing, so we die in God and live out of God, always remaining united to him</em>..."</p><p> </p><p>So its never a case of simply remaining <em>within </em>- we retreat within so as to come back out again into good works and love of our fellow creatures. </p><p> </p><p>The modern Catholic theologian Dom Cyrprian Smith of the Benedictine Order, commenting on the thought of Meister Eckhart (a famous Catholic mystic who first used the term "Ground"), explained the difference between Ground and ego well when he wrote: </p><p> </p><p> </p><p><span style="font-size: 12px">"...I am not who I think I am, and 'You' are not who you think 'You' are. What we call 'I' and 'You' is indeed a projection, and if we go far enough in withdrawing the projections and in piercing the veils, we shall reach a point at which there is no longer any 'I' or 'You'. We shall reach a point at which we realize that our true self has nothing to do with 'function'...a lawyer, a chimney-sweep, a doctor, a dustman, a priest...These are only functions, things we do; they are not us...These roles and functions are real projections...they give us a sense of security, a sense of identity and belonging. They prevent us from glimpsing the awful void and emptiness within ourselves: they make us feel solid, needed, valued and permanent...But it is not only our external, social personalities that are a tissue of projections and illusions. The same is true of much of our inner, private world, which we may well be tempted to regard as our 'self'...We are not our social functions or roles; but neither are we our private thoughts or emotions...If we watch our emotions and thoughts long enough, we may eventually become aware of something which is not not these emotions or thoughts...There is something within me which is at all times perfectly detached, tranquil and serene. It is never excited about anything, never downcast or depressed by anything. It is like a deep, perhaps, bottomless lake; my various thoughts and emotions are like ripples or waves upon the surface. But below the surface, in the depths, there are no ripples; everything is still...We are a different 'self' depending on the moods or activities of the moment...There is nothing to give any unity or continiuity to my identity...I am not one self but a sequence of different or even conflicting selves...We are not real, unified 'selves', we are not capable of true action, until we learn to enter the Ground...It transcends place and time. Anyone who enters the Ground no longer cares about the past or the future: he is aware only of the present moment, and the present moment is shot through with Divine Light, because it is in the present, and in the present alone, that the world of time touches the world of eternity. Standing within this impregnable citadel, we are troubled neither by the thought of our past experiences nor of possible troubles and preoccupations still to come..." </span></p><p> </p><p><span style="font-size: 12px"><strong><em>- Cyrprian Smith OSB, Catholic theologian and mystic</em></strong></span></p><p> </p><p> </p><p>God Bless and keep you my good and wise friend! <img src="/images/smilies/sikhsmileys/munda-bhangra.gif" class="smilie" loading="lazy" alt=":mundabhangra:" title="Munda Bhangra :mundabhangra:" data-shortname=":mundabhangra:" /></p></blockquote><p></p>
[QUOTE="Archived_member15, post: 168816, member: 17438"] My dear brother/sister Ambers kaurhug A wonderful post, thank you very much. I very much like your understanding of ego as illusionary and thought as a reflection. You might like Angelus Silesius when he wrote: My understanding from the mystics is that all conditioned things change and are impermanent. Thus the brain, and the sense of self/sensuality which is the offspring of the mind's thought process, has no actual coherent, single identity. What we consider to be "myself" is actually a series of different and conflicting "selves" which are conditioned by outside influences, memories and emotions. However the human being has a deeper aspect to him that is not conditioned, that is free of all thought, emotion and which is perfectly tranquil at all times and in all places. Because it is not conditioned, it is eternal and cannot die like our sensory appetites which change all the time and rove around and have no true reality as you so rightly say. The goal of life is to realize the existence of this Ground and enter into it. The Ground is the deepest reality of every human person. It is the Image of God in man. Beneath our surface personalities, which differ according to our natural aptitudes, life experiences, thoughts, emotions and other conditions - our Ground is one, as Blessed Jan Van Ruysbroeck explained: [SIZE=3]"...The image of God is found essentially and personally in all mankind. Each possesses it whole, entire and undivided, and all together not more than one alone. In this way we are all one, intimately united in our eternal image, which is the image of God and the source in us of all our life. Our created essence and our life are attached to it without mediation as to their eternal cause..."[/SIZE] [SIZE=3][B][I]- Blessed John Ruysbroeck (1294-1381) [/I][/B][/SIZE] However a note of caution here: we have had in the past a heresy called [I]Quietism[/I] where Catholics have entered their Ground but didn't come back out again - they stayed below the surface and didn't "pop" back up so as to share their experiences with other people so as to help them reach their Ground. We consider this to be just as bad as people who never enter the Ground and are caught up in attachments and the illusionary sensory being. The ultimate goal is to "remain within, while going without" - which means that we remain eternally below the surface personality in our Ground but also go back out into multiplicity and share our experiences with others. That is actually what Ruysbroeck (a thirteenth century mystic) explained in my first post on this thread. Its like breathing in and out. He wrote in my quote above: [I]"...the spirit of God Himself breathes us out from Himself that we may love, and may do good works; and again he draws us into Himself, that we may rest in fruition. [U][B]This is eternal life;[/B] [/U]even as our mortal life subsists in the indrawing and outgoing of our breath. What I mean is: we move inwardly in a mystical enjoyment and move outwardly in good works, both in communion with God. Just as we open our eyes, look and then close them again, in such a smooth transition that we hardly notice what we are doing, so we die in God and live out of God, always remaining united to him[/I]..." So its never a case of simply remaining [I]within [/I]- we retreat within so as to come back out again into good works and love of our fellow creatures. The modern Catholic theologian Dom Cyrprian Smith of the Benedictine Order, commenting on the thought of Meister Eckhart (a famous Catholic mystic who first used the term "Ground"), explained the difference between Ground and ego well when he wrote: [SIZE=3]"...I am not who I think I am, and 'You' are not who you think 'You' are. What we call 'I' and 'You' is indeed a projection, and if we go far enough in withdrawing the projections and in piercing the veils, we shall reach a point at which there is no longer any 'I' or 'You'. We shall reach a point at which we realize that our true self has nothing to do with 'function'...a lawyer, a chimney-sweep, a doctor, a dustman, a priest...These are only functions, things we do; they are not us...These roles and functions are real projections...they give us a sense of security, a sense of identity and belonging. They prevent us from glimpsing the awful void and emptiness within ourselves: they make us feel solid, needed, valued and permanent...But it is not only our external, social personalities that are a tissue of projections and illusions. The same is true of much of our inner, private world, which we may well be tempted to regard as our 'self'...We are not our social functions or roles; but neither are we our private thoughts or emotions...If we watch our emotions and thoughts long enough, we may eventually become aware of something which is not not these emotions or thoughts...There is something within me which is at all times perfectly detached, tranquil and serene. It is never excited about anything, never downcast or depressed by anything. It is like a deep, perhaps, bottomless lake; my various thoughts and emotions are like ripples or waves upon the surface. But below the surface, in the depths, there are no ripples; everything is still...We are a different 'self' depending on the moods or activities of the moment...There is nothing to give any unity or continiuity to my identity...I am not one self but a sequence of different or even conflicting selves...We are not real, unified 'selves', we are not capable of true action, until we learn to enter the Ground...It transcends place and time. Anyone who enters the Ground no longer cares about the past or the future: he is aware only of the present moment, and the present moment is shot through with Divine Light, because it is in the present, and in the present alone, that the world of time touches the world of eternity. Standing within this impregnable citadel, we are troubled neither by the thought of our past experiences nor of possible troubles and preoccupations still to come..." [/SIZE] [SIZE=3][B][I]- Cyrprian Smith OSB, Catholic theologian and mystic[/I][/B][/SIZE] God Bless and keep you my good and wise friend! :mundabhangra: [/QUOTE]
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