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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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Is Consciousness [atma] Produced By The Brain?
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<blockquote data-quote="Original" data-source="post: 200634" data-attributes="member: 14400"><p>Bhagat Singh</p><p></p><p>Death is certain ! That knowledge is perhaps the defining feature of the human condition. And, as far as we know, we alone are capable of contemplating the prospects of our demise. Sikhism speaks of death thus, <em>jis marna sa jug da'ray mera man anand, marne hi se pi'an ga puram paramanand </em>[Bhagat Kabir Ji]. Consciousness survives death!</p><p></p><p><strong>PLEASE NOTE:</strong></p><p><strong>I’m not inviting debate and argument over “religious belief”- purely on rational grounds. That is to say, from a philosophical perspective, both reason and empirical observation cannot prove the existence of <a href="http://www.sikhphilosophy.net/tags/god/" target="_blank"><u>God</u></a>. At best, religion acts as a dimension to bridge the gap between the two. This gap is filled by “faith”- <a href="http://www.sikhphilosophy.net/tags/sikhism/" target="_blank"><u>Sikhism</u></a>. Let us enjoy therefore !</strong></p><p></p><p>Our most familiar ideas about ourselves are rooted in the traditional view that there is a radical difference between human beings and the natural world. We have thought of ourselves as partly natural and our bodies [physical, body n mind] belong entirely to the natural world and subject to natural laws, whilst the other [spiritual, soul] the important part transcending the natural world [time n space] and quite different from it. It is to this part that the teachings of SGGSJ are attributed to.</p><p></p><p>For a better illustration, consider this:</p><p></p><p>The mind the charioteer, the body a chariot and the soul it's passenger.</p><p></p><p></p><p>The nucleus of Nanak's philosophy is that the soul can whilst here in the physical arena take to wings at ease, notwithstanding, the shackles of body and mind.</p><p></p><p><em>Jasa jal main kamal ni'ralum murgai ni'sana</em></p><p><em>surat shabd bhav sagar tariya nanak nam vi'khana</em></p><p><em></em></p><p>Says Nanak, allow me to show you how. And, here he makes use of metaphors such as kamal [lotus flower] and murgai [duck, literally]. In essence, Nanak is saying, just as the lotus flower has its roots in water yet remains dry above emitting fragrance and beauty to onlookers; the duck likewise swims in water but at its fancy takes to wings, so can you human, whilst attending to your daily dictates through nam simran - visit your true home from whence you came.</p><p></p><p>STOP! This here Nanak says is truly dying because the body is left at the physical plane which will in all eventuality disintegrate and the soul taken flight and is forever free eternal.</p><p></p><p>Moving on to your question - <em>jeevat mariya bhavjal tariya</em> is to that effect, that is to say, hey human, learn to leave the body whilst alive and exit the cycle of 84 permanently. The house of Nanak places all emphasis on exit [nam simran] within reason of course, because a householder's life is the bedrock of society [gris'tah jeevan] and we don't want spanner thrown into what is otherwise a beautiful ideology [Sikhism].</p><p></p><p>And, Bhagat since this thread is about consciousness we must try and steer in that direction so as to give some meaning.</p><p></p><p>House of Nanak believes [cannot be argued or debated that is why it is a religion and not philosophy] that the consciousness survives death. As much as I'd like to continue, I must hurry home [still at the work], but suffice it may to add, that since we [Sikh] believe in the existence of the human soul it cannot be confined exclusively to the brain.</p><p></p><p>More later ......</p><p>Goodnight</p></blockquote><p></p>
[QUOTE="Original, post: 200634, member: 14400"] Bhagat Singh Death is certain ! That knowledge is perhaps the defining feature of the human condition. And, as far as we know, we alone are capable of contemplating the prospects of our demise. Sikhism speaks of death thus, [I]jis marna sa jug da'ray mera man anand, marne hi se pi'an ga puram paramanand [/I][Bhagat Kabir Ji]. Consciousness survives death! [B]PLEASE NOTE: I’m not inviting debate and argument over “religious belief”- purely on rational grounds. That is to say, from a philosophical perspective, both reason and empirical observation cannot prove the existence of [URL='http://www.sikhphilosophy.net/tags/god/'][U]God[/U][/URL]. At best, religion acts as a dimension to bridge the gap between the two. This gap is filled by “faith”- [URL='http://www.sikhphilosophy.net/tags/sikhism/'][U]Sikhism[/U][/URL]. Let us enjoy therefore ![/B] Our most familiar ideas about ourselves are rooted in the traditional view that there is a radical difference between human beings and the natural world. We have thought of ourselves as partly natural and our bodies [physical, body n mind] belong entirely to the natural world and subject to natural laws, whilst the other [spiritual, soul] the important part transcending the natural world [time n space] and quite different from it. It is to this part that the teachings of SGGSJ are attributed to. For a better illustration, consider this: The mind the charioteer, the body a chariot and the soul it's passenger. The nucleus of Nanak's philosophy is that the soul can whilst here in the physical arena take to wings at ease, notwithstanding, the shackles of body and mind. [I]Jasa jal main kamal ni'ralum murgai ni'sana surat shabd bhav sagar tariya nanak nam vi'khana [/I] Says Nanak, allow me to show you how. And, here he makes use of metaphors such as kamal [lotus flower] and murgai [duck, literally]. In essence, Nanak is saying, just as the lotus flower has its roots in water yet remains dry above emitting fragrance and beauty to onlookers; the duck likewise swims in water but at its fancy takes to wings, so can you human, whilst attending to your daily dictates through nam simran - visit your true home from whence you came. STOP! This here Nanak says is truly dying because the body is left at the physical plane which will in all eventuality disintegrate and the soul taken flight and is forever free eternal. Moving on to your question - [I]jeevat mariya bhavjal tariya[/I] is to that effect, that is to say, hey human, learn to leave the body whilst alive and exit the cycle of 84 permanently. The house of Nanak places all emphasis on exit [nam simran] within reason of course, because a householder's life is the bedrock of society [gris'tah jeevan] and we don't want spanner thrown into what is otherwise a beautiful ideology [Sikhism]. And, Bhagat since this thread is about consciousness we must try and steer in that direction so as to give some meaning. House of Nanak believes [cannot be argued or debated that is why it is a religion and not philosophy] that the consciousness survives death. As much as I'd like to continue, I must hurry home [still at the work], but suffice it may to add, that since we [Sikh] believe in the existence of the human soul it cannot be confined exclusively to the brain. More later ...... Goodnight [/QUOTE]
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