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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 It Possible For A Mona To Achieve Samadhi?
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<blockquote data-quote="BhagatSingh" data-source="post: 140586" data-attributes="member: 2610"><p>Ambarsaria ji,</p><p>It's quite simple actually. The Vietnamese government was oppressing the Buddhists that lived there. After some serious conflicts and protests, this dude Thich decided to protest strongly and raise awareness by self-immolation. This is a peaceful way. Just consider its alternative. </p><p>The alternative to this would be to take up the sword, and kill people, which is far more destructive than this. Are you telling me that there is more good to be found when 1000s and 1000s or people die for social cause vs just 1 or two people? I don't think so. This is a peaceful method, and no harm in it, if one decides to do this, is aware of the consequences, and has done everything else one could do then there is nothing wrong with it.</p><p> </p><p>Guru Gobind Singh ji took up the sword after all peaceful methods failed. Methods with the same meaning as this self-immolation. Guru Arjan Dev ji, Guru tegh Bahadur ji, Mati Das ji, Dati Das ji, Dayala ji, so on and so forth. These were peaceful methods to oppose the oppressive government at the time. This same meaning that we find with our Guru Sahib's (<strong>voluntary</strong>) martyrdom are found within Thich Nhat Han's (<strong>voluntary</strong>) self-immolation. The meaning is that "we have tried and tried, yet you guys continue to oppress, it is enough...". Such acts are meant to motivate the masses to take action, and they work!</p><p> </p><p>Veerji, let me remind you that actions alone are not good or bad. What is good or bad is the reasoning and meaning behind that action.</p><p>Let me give you a few examples to illustrate this point. </p><p>Why do we do this ritual of tying a turban everyday before we begin to do other things?</p><p>The meaning is quite clear, we wear the garb of Khalsa to announce to the world and ourselves that we will uphold Dharm, that we will uphold righteous and truthfulness. (this is what is means to me, I can't speak for anyone else.) Would this action be condemnable? Nope! there is genuine meaning to be found behind it. BUT what if the meaning of wearing a turban everyday was to keep bad spirits away? now that isn't very good reasoning, just a lame meaning to this ritual.</p><p> </p><p>Another Sikh reference, look at Guru Gobind Singh ji's call to arms. He is essentially calling for people to violence. But what does this violence mean? It is self-defense, to protect one's lifestyle, to protect one's belief system and to protect those who cannot defend themselves. NOW violence actually becomes a necessity (if we study the time period), now violence is not seen as a bad thing. There was good reasoning and it had positive meanings attached to it just like the turban. It was for a greater cause, just like the martyrdom and just like this protest.</p><p> </p><p>Now, when do we condemn something. We condemn something because the meaning behind it is just bad, and damaging.</p><p>Guru Nanak 1- 10 condemned sati. The reasons for Sati are horrible. The meaning is some sort of a twisted form of husband-worship (at least that's how it was seen during their time). This is why it was (and still is) condemned.</p><p> </p><p><strong><span style="color: Blue">Admin deletion: No one was critcizing, but rather questioning the logical connections between some assertions and their associated inferences/conclusions.</span></strong></p><p></p><p> In case, of the Buddhist, he had good reasons to have himself self-immolated. He was working towards a greater cause of which he was only a small fraction. He knew that if he could do this successfully that the suffering of many would be reduced, and it would not lead to bloodshed (as you know Buddhists have picked up weapons when they needed). There should be no doubt about the peaceful nature of this action when we compare it to its alternatives.</p><p> </p><p>-------------------------------</p><p>Ambarsari ji,</p><p> </p><p>Samadhi is a state of high concentration and alertness. its a state when essentially one has merged with the ONE. Where all dualistic notions of the world, and all notions of the self (meism, haumai) are extinguished. One can assume this monk has attained samadhi because monks are constantly practicing and traning their minds towards this goal.</p><p>During his self-immolation protest, since he had attained samadhi, Thich, was able to take the enormous amounts of pain from the fire, that a normal person could not even imagine. Similar to how Guru Arjan Dev ji was able to endure the intense heat of the plate and the sand being poured on his head. he felt great pain but he was able to reduce his suffering by entering into a state of high concentration and alertness, samadhi. The video shows the power of intense training in meditation, and one can find similar examples, in our history, as well.</p><p> </p><p>Sat sri akal</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 140586, member: 2610"] Ambarsaria ji, It's quite simple actually. The Vietnamese government was oppressing the Buddhists that lived there. After some serious conflicts and protests, this dude Thich decided to protest strongly and raise awareness by self-immolation. This is a peaceful way. Just consider its alternative. The alternative to this would be to take up the sword, and kill people, which is far more destructive than this. Are you telling me that there is more good to be found when 1000s and 1000s or people die for social cause vs just 1 or two people? I don't think so. This is a peaceful method, and no harm in it, if one decides to do this, is aware of the consequences, and has done everything else one could do then there is nothing wrong with it. Guru Gobind Singh ji took up the sword after all peaceful methods failed. Methods with the same meaning as this self-immolation. Guru Arjan Dev ji, Guru tegh Bahadur ji, Mati Das ji, Dati Das ji, Dayala ji, so on and so forth. These were peaceful methods to oppose the oppressive government at the time. This same meaning that we find with our Guru Sahib's ([B]voluntary[/B]) martyrdom are found within Thich Nhat Han's ([B]voluntary[/B]) self-immolation. The meaning is that "we have tried and tried, yet you guys continue to oppress, it is enough...". Such acts are meant to motivate the masses to take action, and they work! Veerji, let me remind you that actions alone are not good or bad. What is good or bad is the reasoning and meaning behind that action. Let me give you a few examples to illustrate this point. Why do we do this ritual of tying a turban everyday before we begin to do other things? The meaning is quite clear, we wear the garb of Khalsa to announce to the world and ourselves that we will uphold Dharm, that we will uphold righteous and truthfulness. (this is what is means to me, I can't speak for anyone else.) Would this action be condemnable? Nope! there is genuine meaning to be found behind it. BUT what if the meaning of wearing a turban everyday was to keep bad spirits away? now that isn't very good reasoning, just a lame meaning to this ritual. Another Sikh reference, look at Guru Gobind Singh ji's call to arms. He is essentially calling for people to violence. But what does this violence mean? It is self-defense, to protect one's lifestyle, to protect one's belief system and to protect those who cannot defend themselves. NOW violence actually becomes a necessity (if we study the time period), now violence is not seen as a bad thing. There was good reasoning and it had positive meanings attached to it just like the turban. It was for a greater cause, just like the martyrdom and just like this protest. Now, when do we condemn something. We condemn something because the meaning behind it is just bad, and damaging. Guru Nanak 1- 10 condemned sati. The reasons for Sati are horrible. The meaning is some sort of a twisted form of husband-worship (at least that's how it was seen during their time). This is why it was (and still is) condemned. [B][COLOR="Blue"]Admin deletion: No one was critcizing, but rather questioning the logical connections between some assertions and their associated inferences/conclusions.[/COLOR][/B] In case, of the Buddhist, he had good reasons to have himself self-immolated. He was working towards a greater cause of which he was only a small fraction. He knew that if he could do this successfully that the suffering of many would be reduced, and it would not lead to bloodshed (as you know Buddhists have picked up weapons when they needed). There should be no doubt about the peaceful nature of this action when we compare it to its alternatives. ------------------------------- Ambarsari ji, Samadhi is a state of high concentration and alertness. its a state when essentially one has merged with the ONE. Where all dualistic notions of the world, and all notions of the self (meism, haumai) are extinguished. One can assume this monk has attained samadhi because monks are constantly practicing and traning their minds towards this goal. During his self-immolation protest, since he had attained samadhi, Thich, was able to take the enormous amounts of pain from the fire, that a normal person could not even imagine. Similar to how Guru Arjan Dev ji was able to endure the intense heat of the plate and the sand being poured on his head. he felt great pain but he was able to reduce his suffering by entering into a state of high concentration and alertness, samadhi. The video shows the power of intense training in meditation, and one can find similar examples, in our history, as well. Sat sri akal [/QUOTE]
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