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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: 200677" data-attributes="member: 14400"><p>Gentlemen,</p><p></p><p>I think we could wrap this up neatly now ! Beautiful wisdom from both Chaz n Parma. And, quote from HH personal life journey, "We are all different, we all get what we need from Sikhi"- agree 100%.</p><p></p><p>As for Bhagat's inclination and desire to extract experiences of a particular kind in evaluating and better understanding of consciousness, I say, look no further than SGGSJ. For example, take Anand Sahib [917 SGGSJ] recited by Guru Amardas Ji, speaks volumes of the mystical experience. Of course, expressing it poetically is by no means a choice but a condition because experience of that kind operates outside the mind's domain [time n space]. And, Bhagat Kabir on page 340 SGGSJ supports it by explaining that no words could paint a picture because the "bliss" [anand] world is not a physical phenomenon but spiritual. Naturally, no such alphabet could possibly describe that which isn't matter.</p><p></p><p>Moving on to home-in on what I think has been a wonderful discussion is the fact that:</p><p></p><p>[A] - Time is finite [scientifically speaking] - read up Stephen Hawking [History of Time] but according to Sikh theology [Akal], it is infinite. Both are correct in so far subjectivity and objectivity a decisive factor and that the Big Bang [BB] theory stands. Sikhism however, has its own theological version and in a roundabout way comes to the same conclusion as that of BB in stipulating that certain knowledge [beginning n ending of universe] cannot be had. If I may add, creation and evolution are intertwined to give us [Sikh] the world view we have and it can all be found enshrined in SGGSJ. Guru Nanak went to length with the Sidhas and concluded that there are Axioms which cannot be entertained in finding answers to questions and that the investigative nature of the mind must be nipped in the bud for the ceseation of such questions. That is exactly what scientific theory is saying in explaining the state of pre - BB state, that it is "inconceivable ".</p><p></p><p><strong> - Consciousness is infinite and I agree here wholly solely in defining it as "energy". More appropriately put, from a Sikh perspective as "atman" separated from "paratma". And, since it's energy, its Eternal because it can neither be created nor destroyed, but transformed, which is intrinsic to its nature.</strong></p><p><strong></strong></p><p><strong>The concept of "turiya" [samadhi] found in ancient Hindu literature speaks of the fourth state of being. This fourth state of being is what I've described above as being in a state of bliss [anand]. Gur Bani described by Baba Nanak as , "wow wow Gurbani Nirankar ha" [Bani is God] is to that end. Gur ghar directs the human soul to proceed [378 SGGSJ] to that fourth state of being by surpassing the three states of human consciousness to God consciousness.</strong></p><p><strong></strong></p><p><strong>Is consciousness produced by the brain ? Yes, insofar the three states [conscious, unconscious and sub-conscious] are in question. Neuroscience and Psychology [developmemtal, analytical and experimental] have probed the mind and the neural system to enormous depths in presenting detailed information to support that view. However, since the "paratma" [fourth state of being] is non-matter it falls outside the ambit of Science and hence the reason why Nanak's Sikhism is a religion and not a philosophy. That is to say, the belief in the immortality of the soul [Sikhism] is not exclusively confined to the mechinasim of the brain but independent of it.</strong></p><p><strong></strong></p><p><strong>Baba Nanak set out to show divine "Reality" ["satnam" ] that which was in the beginning and is today and will be tomorrow [karta purakh=energy], but due to the social conditions prevailing thereafter, his followers found themselves forced to abandon the non-violent teachings and to defend themselves effectively as a military community. That period has passed and like HH said there is something for every one at the house of Nanak, albeit physical or spiritual.</strong></p><p><strong></strong></p><p><strong>Bhagat, a beautiful parable springs to mind to illustrate Nanak's philosophy - with which I hope you can progress in finding meaning.</strong></p><p><strong></strong></p><p><strong>Once there was a shish [Sikh, disciple] who everyday on foot pilgrimed to a neighbouring village to give his guru freshly prepared langar. Often, upon arrival at his guru's Kutyia, he'd find him in samadhi, which ment he had to wait until the guru had finished his meditation and together thereafter reciting ardas, they'll eat. This continued for a long time and the shish began to question his own conscience whether he'd done the right thing in choosing this guru or whether he'll ever advance in spirituality and how much longer will he have to put up with this delivery of langar seva ? For the sole purpose of the initiation was advancement in spirituality. The guru was a learned sant who'd eavesdropped on his chela's sentiments and spoke thus, "ram das, kal tu langar leh ka na aye. Assi aap tuhada ghar ah ka shak lavan ga" [refrain from bringing langar over tomorrow, I'll come over myself]. Wow ! What a relief, sighed the shish. Anyway, the very next day the shish prepared langar early in the day and waited from dawn till dusk, but no guru showed up. The shish sat impatiently, worried and thinking that he may have sent out the wrong signal yesterday in thinking the way he did about the guru ? And then, a dog creeps into his courtyard walking towards the kitchen. He the shish rises instantly to his feet and chases the dog out. But this dog kept coming back and back. Finally, the shish beats the dog with a stick and chases it out of the house. And, notwithstanding any longer the waiting game for his guru he packs the langar and heads for the guru's kutyia. On arrival he sees his guru sat outside his kutyia crying. Alas ! "Why thee in tears O great one. There sat at I waited and waited and you did not come down to my house for langar ?" The shish dropped to his knees as he uttered those words. </strong></p><p><strong>"I did come to your house, 12 times, and you beat me with the stick and chased me out" replied the guru.</strong></p><p><strong>"How come I didn't see you ?" continued the shish "...for the only living thing that walked into my courtyard was a dog". </strong></p><p><strong>"That dog was me" answered the guru.</strong></p><p><strong>"but why as a dog ?" questioned the shish.</strong></p><p><strong>" to assess your spiritual progress in the realisation of energy transforming from one form to another. Clearly, you're not ready yet for otherwise you would've realised". Explained the guru</strong></p><p><strong></strong></p><p><strong>Says Nanak, it's all about realisation; first the self realisation [atman] followed by God realisation [paratma]. Surely, in everyone is that seed of sat which crystayises at the right time, for some today and others tomorrow. And, since Nanak's time is infinite [if you walk along a straight in this 2 dimensional flat earth you won't fall of the edge] and you will make it to the fourth dimension space-time - albeit - oneday ! Nanak says, believe me and, really it boils down to ones belief.</strong></p><p><strong></strong></p><p><strong>Many thanks for reading - </strong></p><p><strong>Waheguru Satnam </strong></p><p><strong></strong></p><p><strong></strong></p><p><strong></strong></p></blockquote><p></p>
[QUOTE="Original, post: 200677, member: 14400"] Gentlemen, I think we could wrap this up neatly now ! Beautiful wisdom from both Chaz n Parma. And, quote from HH personal life journey, "We are all different, we all get what we need from Sikhi"- agree 100%. As for Bhagat's inclination and desire to extract experiences of a particular kind in evaluating and better understanding of consciousness, I say, look no further than SGGSJ. For example, take Anand Sahib [917 SGGSJ] recited by Guru Amardas Ji, speaks volumes of the mystical experience. Of course, expressing it poetically is by no means a choice but a condition because experience of that kind operates outside the mind's domain [time n space]. And, Bhagat Kabir on page 340 SGGSJ supports it by explaining that no words could paint a picture because the "bliss" [anand] world is not a physical phenomenon but spiritual. Naturally, no such alphabet could possibly describe that which isn't matter. Moving on to home-in on what I think has been a wonderful discussion is the fact that: [A] - Time is finite [scientifically speaking] - read up Stephen Hawking [History of Time] but according to Sikh theology [Akal], it is infinite. Both are correct in so far subjectivity and objectivity a decisive factor and that the Big Bang [BB] theory stands. Sikhism however, has its own theological version and in a roundabout way comes to the same conclusion as that of BB in stipulating that certain knowledge [beginning n ending of universe] cannot be had. If I may add, creation and evolution are intertwined to give us [Sikh] the world view we have and it can all be found enshrined in SGGSJ. Guru Nanak went to length with the Sidhas and concluded that there are Axioms which cannot be entertained in finding answers to questions and that the investigative nature of the mind must be nipped in the bud for the ceseation of such questions. That is exactly what scientific theory is saying in explaining the state of pre - BB state, that it is "inconceivable ". [B] - Consciousness is infinite and I agree here wholly solely in defining it as "energy". More appropriately put, from a Sikh perspective as "atman" separated from "paratma". And, since it's energy, its Eternal because it can neither be created nor destroyed, but transformed, which is intrinsic to its nature. The concept of "turiya" [samadhi] found in ancient Hindu literature speaks of the fourth state of being. This fourth state of being is what I've described above as being in a state of bliss [anand]. Gur Bani described by Baba Nanak as , "wow wow Gurbani Nirankar ha" [Bani is God] is to that end. Gur ghar directs the human soul to proceed [378 SGGSJ] to that fourth state of being by surpassing the three states of human consciousness to God consciousness. Is consciousness produced by the brain ? Yes, insofar the three states [conscious, unconscious and sub-conscious] are in question. Neuroscience and Psychology [developmemtal, analytical and experimental] have probed the mind and the neural system to enormous depths in presenting detailed information to support that view. However, since the "paratma" [fourth state of being] is non-matter it falls outside the ambit of Science and hence the reason why Nanak's Sikhism is a religion and not a philosophy. That is to say, the belief in the immortality of the soul [Sikhism] is not exclusively confined to the mechinasim of the brain but independent of it. Baba Nanak set out to show divine "Reality" ["satnam" ] that which was in the beginning and is today and will be tomorrow [karta purakh=energy], but due to the social conditions prevailing thereafter, his followers found themselves forced to abandon the non-violent teachings and to defend themselves effectively as a military community. That period has passed and like HH said there is something for every one at the house of Nanak, albeit physical or spiritual. Bhagat, a beautiful parable springs to mind to illustrate Nanak's philosophy - with which I hope you can progress in finding meaning. Once there was a shish [Sikh, disciple] who everyday on foot pilgrimed to a neighbouring village to give his guru freshly prepared langar. Often, upon arrival at his guru's Kutyia, he'd find him in samadhi, which ment he had to wait until the guru had finished his meditation and together thereafter reciting ardas, they'll eat. This continued for a long time and the shish began to question his own conscience whether he'd done the right thing in choosing this guru or whether he'll ever advance in spirituality and how much longer will he have to put up with this delivery of langar seva ? For the sole purpose of the initiation was advancement in spirituality. The guru was a learned sant who'd eavesdropped on his chela's sentiments and spoke thus, "ram das, kal tu langar leh ka na aye. Assi aap tuhada ghar ah ka shak lavan ga" [refrain from bringing langar over tomorrow, I'll come over myself]. Wow ! What a relief, sighed the shish. Anyway, the very next day the shish prepared langar early in the day and waited from dawn till dusk, but no guru showed up. The shish sat impatiently, worried and thinking that he may have sent out the wrong signal yesterday in thinking the way he did about the guru ? And then, a dog creeps into his courtyard walking towards the kitchen. He the shish rises instantly to his feet and chases the dog out. But this dog kept coming back and back. Finally, the shish beats the dog with a stick and chases it out of the house. And, notwithstanding any longer the waiting game for his guru he packs the langar and heads for the guru's kutyia. On arrival he sees his guru sat outside his kutyia crying. Alas ! "Why thee in tears O great one. There sat at I waited and waited and you did not come down to my house for langar ?" The shish dropped to his knees as he uttered those words. "I did come to your house, 12 times, and you beat me with the stick and chased me out" replied the guru. "How come I didn't see you ?" continued the shish "...for the only living thing that walked into my courtyard was a dog". "That dog was me" answered the guru. "but why as a dog ?" questioned the shish. " to assess your spiritual progress in the realisation of energy transforming from one form to another. Clearly, you're not ready yet for otherwise you would've realised". Explained the guru Says Nanak, it's all about realisation; first the self realisation [atman] followed by God realisation [paratma]. Surely, in everyone is that seed of sat which crystayises at the right time, for some today and others tomorrow. And, since Nanak's time is infinite [if you walk along a straight in this 2 dimensional flat earth you won't fall of the edge] and you will make it to the fourth dimension space-time - albeit - oneday ! Nanak says, believe me and, really it boils down to ones belief. Many thanks for reading - Waheguru Satnam [/B] [/QUOTE]
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