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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_member14" data-source="post: 161422" data-attributes="member: 586"><p>Ambarsaria ji,</p><p></p><p></p><ol> <li data-xf-list-type="ol"><br /> <br /> <br /> I think it is not a matter of deciding to do something or not about it. It is the understanding that the only useful thing that can be done with any certainty is developing one's own understanding about what is good and right and what is not. Things won't go away and therefore one also understands that nothing can be done with regard to such things. <br /> <br /> And when the focus is on developing one's own mind, instead of then perceiving those people as enemies and comparing their activities to dogs barking, there'd perhaps be friendliness and compassion. And putting these two opposite attitudes side by side, one would get a sense of how burdensome the one and how freeing the other is, and perhaps also that it is much more effective to deal with others from kindness than anything else.<br /> <br /> <br /> <br /> Due to our own lack of understanding, patience and kindness we see no better course of action than the use of force in dealing with other's behavior. It takes time before we can grow in confidence in the power of good deeds. If you must use force (which btw I don't encourage), then perhaps it is better to bite one's own tongue and resist from expressing any aversion than try to make the other person shut up.<br /> <br /> If we can, of course we should express what we think is right but without ill will. But I think it is more important to realize that the focus should be to understand the truth and this is what needs to be conveyed to others. Not just saying this is right and that is wrong.<br /> <ul> <li data-xf-list-type="ul"><br /> <br /> Forget the culture; forget about how others or even you have reacted in the past. Understand and develop confidence in the power of good and thereby become independent.<br /> <br /> Since you mentioned Buddhism, this is what the Buddha said about anger: <br /> It is very easy to respond to anger with anger, but he who does so is worse than the one whose anger he is reacting to. Why, because knowing how unpleasant anger is, he goes on to react with anger towards that other person. On the other hand to react to anger with kindness and patience is akin to a battle hard-won. <br /> <br /> Patience towards a situation may come across as passive, but is in fact not. It is active, only it is directed towards not being agitated and reacting with anger. A person who only knows to deal with a situation by flexing his muscles will think that the patient person is cowardly. But really, it takes lots of courage not to react to a situation with attachment or aversion. The person who reacts with anger does so with the perception that his action will stop the other person from doing what he does. The patient person does not have any such expectation, yet he willingly faces the situation.<br /> <br /> </li> </ul><ul> <li data-xf-list-type="ul"><br /> <br /> First, I’d not think in such terms. It is more a worldly concern and being affected by the actions of other people.<br /> <br /> Second, this particular situation you point to is just a story, one thought about with attachment or aversion depending on who is doing it. The imperative therefore, is to understand this.<br /> <br /> Third, what determines the worth of Buddhism and whether it indeed still exists or not, is not the number of people who are exposed to and follow it, but the correct understanding of what is taught. This means that one person who understands correctly is more valuable than a million who misunderstand but who will do anything to protect the religion. <br /> <br /> Fourth, to be involved in protecting the religion from corruption is to put oneself in a position of being forever on the lookout. This encourages egocentricity which can’t be good at all.<br /> <br /> </li> </ul><br /> I'll need to understand the true value of the teachings before I can be qualified to say anything positive about it including that it is useful for other people. And if I wish anyone to gain something of value from the teachings, the best way to do so is by sharing directly what I understand. If on the other hand I am involved in 'protecting' the religion from corruption and miss the point of developing my own understanding, I am also sending out the wrong message to others.</li> </ol></blockquote><p></p>
[QUOTE="Archived_member14, post: 161422, member: 586"] Ambarsaria ji, [LIST=1] I think it is not a matter of deciding to do something or not about it. It is the understanding that the only useful thing that can be done with any certainty is developing one's own understanding about what is good and right and what is not. Things won't go away and therefore one also understands that nothing can be done with regard to such things. And when the focus is on developing one's own mind, instead of then perceiving those people as enemies and comparing their activities to dogs barking, there'd perhaps be friendliness and compassion. And putting these two opposite attitudes side by side, one would get a sense of how burdensome the one and how freeing the other is, and perhaps also that it is much more effective to deal with others from kindness than anything else. Due to our own lack of understanding, patience and kindness we see no better course of action than the use of force in dealing with other's behavior. It takes time before we can grow in confidence in the power of good deeds. If you must use force (which btw I don't encourage), then perhaps it is better to bite one's own tongue and resist from expressing any aversion than try to make the other person shut up. If we can, of course we should express what we think is right but without ill will. But I think it is more important to realize that the focus should be to understand the truth and this is what needs to be conveyed to others. Not just saying this is right and that is wrong. [LIST] Forget the culture; forget about how others or even you have reacted in the past. Understand and develop confidence in the power of good and thereby become independent. Since you mentioned Buddhism, this is what the Buddha said about anger: It is very easy to respond to anger with anger, but he who does so is worse than the one whose anger he is reacting to. Why, because knowing how unpleasant anger is, he goes on to react with anger towards that other person. On the other hand to react to anger with kindness and patience is akin to a battle hard-won. Patience towards a situation may come across as passive, but is in fact not. It is active, only it is directed towards not being agitated and reacting with anger. A person who only knows to deal with a situation by flexing his muscles will think that the patient person is cowardly. But really, it takes lots of courage not to react to a situation with attachment or aversion. The person who reacts with anger does so with the perception that his action will stop the other person from doing what he does. The patient person does not have any such expectation, yet he willingly faces the situation. [/LIST][LIST] First, I’d not think in such terms. It is more a worldly concern and being affected by the actions of other people. Second, this particular situation you point to is just a story, one thought about with attachment or aversion depending on who is doing it. The imperative therefore, is to understand this. Third, what determines the worth of Buddhism and whether it indeed still exists or not, is not the number of people who are exposed to and follow it, but the correct understanding of what is taught. This means that one person who understands correctly is more valuable than a million who misunderstand but who will do anything to protect the religion. Fourth, to be involved in protecting the religion from corruption is to put oneself in a position of being forever on the lookout. This encourages egocentricity which can’t be good at all. [/LIST] I'll need to understand the true value of the teachings before I can be qualified to say anything positive about it including that it is useful for other people. And if I wish anyone to gain something of value from the teachings, the best way to do so is by sharing directly what I understand. If on the other hand I am involved in 'protecting' the religion from corruption and miss the point of developing my own understanding, I am also sending out the wrong message to others.[/list] [/QUOTE]
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