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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_Member16" data-source="post: 13058" data-attributes="member: 884"><p><strong><span style="color: blue">Focus</span></strong></p><p></p><p style="margin-left: 20px"></p> <p style="margin-left: 20px"><span style="color: blue"><strong>The untrained mind is at the mercy of events, both external and internal. Thoughts and sensations arise on their own and attention follows, apparently without volition. Naturally, mental focus flits about. Our attention goes where it appears to be needed. If there is a new sound, our attention goes there. If it continues, we get used to it and our mind releases our attention to the next novel thing. As we go through life trying to fulfill our needs, we develop habits of attention. We learn what may gratify our needs and desires and what will not. We will focus attention on those things likely to give us pleasure and those likely to harm us. Things that do neither may be ignored. If the things, including thoughts, that we feel may harm us appear to do so whether we attend to them or not, we may withdraw our attention from them as well. They may remain active but be unconscious.</strong> </span></p> <p style="margin-left: 20px"><span style="color: blue"><strong>If our attention is continually drawn to thoughts of potential danger, we will be anxious. If it is drawn to thoughts of unfairness, we will be angry or irritable. If our attention is constantly drawn to our failings and our beliefs exclude the possibility of change, we will become depressed. When our mental energy is focused too much on our thoughts and emotions, we can become cut off from our environment, and from our bodies.</strong> </span></p> <p style="margin-left: 20px"><span style="color: blue"><strong>Meditation allows us to attain some control of our mental focus. It enables us to direct focus where we habitually would not. It balances our awareness so that we become more aware of our surroundings, our thoughts, sensations, and emotions. As we learn to direct the focus of our attention and become aware of our habits of consciousness, the realm of mental activity becomes more coherent. Thoughts and feelings take on their appropriate sizes and shapes. They appear in context. The monsters of our mind disappear as the light goes on.</strong> </span></p> <p style="margin-left: 20px"><strong><span style="color: blue">In meditation practice, we might focus on an object, such as the flame of a </span><a href="http://www.interluderetreat.com/meditate/candle.htm" target="_blank"><span style="color: blue">candle</span></a><span style="color: blue">. This exercises the mind, just as doing push-ups exercises the muscles. Through repetitively using our muscles they grow strong. Through repetitive practice of concentration our capacity for mental focus grows stronger.</span></strong> </p> <p style="margin-left: 20px"><strong><span style="color: blue">When we use a </span><a href="http://www.interluderetreat.com/meditate/mantra.htm" target="_blank"><span style="color: blue">mantra</span></a><span style="color: blue"> in meditation, we make a choice about the content of our conscious mind. We direct the focus of that significant part of brain activity devoted to verbalization. The mantra is a word or phrase that is repeated silently or aloud. It usually has some elevated meaning or significance. Its purpose is to guide our mental focus to a higher level of consciousness. Since we can’t verbalize two things at the same time, the mantra blocks other word-thoughts. If you find yourself caught up in worry or other undesirable thought patterns, repeating a mantra can help you regain control. Since thoughts influence feelings, you can also modify your feeling states through repetition of a mantra.</span></strong> <strong><span style="color: blue">Some meditation practices focus attention, but others take the opposite approach and encourage expansion of awareness. Such an unstructured practice would be to sit quietly just watching the field of awareness—observing thoughts and perceptions as they come and go, but not trying to direct them in any way. Here we are practicing not focusing. It’s a tricky activity, letting go of the natural tendency to point our awareness at one thought or sensory stimulus after another. When we remain alert, but give up focusing and allow mental and physical activity to proceed unhindered and undirected, consciousness tends to expand. At the same time, the boundaries between the rest of creation and us become more permeable. For some, the boundaries may disappear. This state of consciousness is open and unbounded, not focused and not unfocused.</span></strong></p> <p style="margin-left: 20px"></p> <p style="margin-left: 20px"><strong><span style="color: blue">Souce: interluderetreat.com</span></strong></p> <p style="margin-left: 20px"></p></blockquote><p></p>
[QUOTE="Archived_Member16, post: 13058, member: 884"] [B][COLOR=blue]Focus[/COLOR][/B] [INDENT][COLOR=blue][/COLOR] [/INDENT][INDENT][COLOR=blue][B]The untrained mind is at the mercy of events, both external and internal. Thoughts and sensations arise on their own and attention follows, apparently without volition. Naturally, mental focus flits about. Our attention goes where it appears to be needed. If there is a new sound, our attention goes there. If it continues, we get used to it and our mind releases our attention to the next novel thing. As we go through life trying to fulfill our needs, we develop habits of attention. We learn what may gratify our needs and desires and what will not. We will focus attention on those things likely to give us pleasure and those likely to harm us. Things that do neither may be ignored. If the things, including thoughts, that we feel may harm us appear to do so whether we attend to them or not, we may withdraw our attention from them as well. They may remain active but be unconscious.[/B] [/COLOR] [COLOR=blue][B]If our attention is continually drawn to thoughts of potential danger, we will be anxious. If it is drawn to thoughts of unfairness, we will be angry or irritable. If our attention is constantly drawn to our failings and our beliefs exclude the possibility of change, we will become depressed. When our mental energy is focused too much on our thoughts and emotions, we can become cut off from our environment, and from our bodies.[/B] [/COLOR] [COLOR=blue][B]Meditation allows us to attain some control of our mental focus. It enables us to direct focus where we habitually would not. It balances our awareness so that we become more aware of our surroundings, our thoughts, sensations, and emotions. As we learn to direct the focus of our attention and become aware of our habits of consciousness, the realm of mental activity becomes more coherent. Thoughts and feelings take on their appropriate sizes and shapes. They appear in context. The monsters of our mind disappear as the light goes on.[/B] [/COLOR] [B][COLOR=blue]In meditation practice, we might focus on an object, such as the flame of a [/COLOR][URL="http://www.interluderetreat.com/meditate/candle.htm"][COLOR=blue]candle[/COLOR][/URL][COLOR=blue]. This exercises the mind, just as doing push-ups exercises the muscles. Through repetitively using our muscles they grow strong. Through repetitive practice of concentration our capacity for mental focus grows stronger.[/COLOR][/B][COLOR=blue] [/COLOR] [B][COLOR=blue]When we use a [/COLOR][URL="http://www.interluderetreat.com/meditate/mantra.htm"][COLOR=blue]mantra[/COLOR][/URL][COLOR=blue] in meditation, we make a choice about the content of our conscious mind. We direct the focus of that significant part of brain activity devoted to verbalization. The mantra is a word or phrase that is repeated silently or aloud. It usually has some elevated meaning or significance. Its purpose is to guide our mental focus to a higher level of consciousness. Since we can’t verbalize two things at the same time, the mantra blocks other word-thoughts. If you find yourself caught up in worry or other undesirable thought patterns, repeating a mantra can help you regain control. Since thoughts influence feelings, you can also modify your feeling states through repetition of a mantra.[/COLOR][/B][COLOR=blue] [/COLOR][B][COLOR=blue]Some meditation practices focus attention, but others take the opposite approach and encourage expansion of awareness. Such an unstructured practice would be to sit quietly just watching the field of awareness—observing thoughts and perceptions as they come and go, but not trying to direct them in any way. Here we are practicing not focusing. It’s a tricky activity, letting go of the natural tendency to point our awareness at one thought or sensory stimulus after another. When we remain alert, but give up focusing and allow mental and physical activity to proceed unhindered and undirected, consciousness tends to expand. At the same time, the boundaries between the rest of creation and us become more permeable. For some, the boundaries may disappear. This state of consciousness is open and unbounded, not focused and not unfocused.[/COLOR][/B] [B][COLOR=blue][/COLOR][/B] [B][COLOR=blue]Souce: interluderetreat.com[/COLOR][/B] [/INDENT][B][COLOR=blue][/COLOR] [/B] [/QUOTE]
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