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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: 129804" data-attributes="member: 586"><p>Narayanjot ji,</p><p></p><p></p><p>You asked:</p><p> I am curious why there would be no soul in Buddhism. There may be either doctrinal disagreements on that point, or perhaps differences in definitions, as there are in Sikhism over the nature of jeevatma and paramatma., and the relationship between them.</p><p></p><p></p><p>S: Firstly I’d like you to know that I brought this matter up only because of what I judged to be a misrepresentation on your part. And I expressed more or less categorically and not give any real explanation because I didn’t really wish to get into a discussion about this question of ‘soul’ or ‘self’. But now that you have asked, I’ll say what I can and would be happy not to pursue with the discussion if you think that it won’t help anyone here.</p><p></p><p></p><p>My understanding and conviction on this point does not come from reading statements in the texts and arriving at the conclusion as a result of reasoning, nor is it that I follow some authority. The original texts as they are, especially when the ancient commentaries are not taken into consideration, could be read by anyone to say what they want it to say. In this regard I’d sometimes point out the difference between reading with wrong understanding and self view from reading with some level of right understanding / view. The former would for example, read much of what the Buddha said as ‘prescriptions’ to follow and things to do, while the latter would see this as in fact encouraging of rites and rituals and instead read any and everything in the texts as ‘description’ of the way things are.</p><p></p><p>The Buddha described in many ways the nature of conditioned realities. The Abhidhamma starts with distinguishing mentality and materiality, or of there being four kinds, namely consciousness, mental factors, materiality and Nibbana (Nirvana). Of these the first three are conditioned realities and the last is unconditioned. Leaving out Nibbana here, in the discourses, these same realities are spoken of in terms of five aggregates, eighteen elements or twelve bases and these are said to be that which constitutes the ‘All’. Most importantly when he talked about the Four Noble Truths, he was making the distinction between the conditioned realities which make up our lives, the cause for their continued coming to be, the fact of there being the unconditioned reality without which there wouldn’t be the possibility of escape and the way leading to this. And here ‘Noble’ is reference to the enlightened people, implying that this is what they come to know in the process and as result. Moreover, the Buddha also taught about the Dependent Origination, which I referred to in an earlier post, i.e. from ignorance comes formations, from formations arise consciousness etc., which basically says that this is all there is from moment to moment, namely the realities that are cause and those that are result . </p><p></p><p>In addition to all this, based on the classification into the five aggregates the Buddha also described the twenty ways in which these conditioned realities (4 times 5) are taken for ‘self’ and this being precisely due to the reality of ‘self view’. Moreover in one of his most important discourses, namely the Brahmajala Sutta or Discourse on the All Embracing Net of Views, the Buddha listed out sixty odd wrong conclusions derived from misunderstanding and misperception of one’s experiences many of which were in fact associated with meditative practices followed not only by the various traditions at the time, but at all time. This particular sutta is listed in the canon in second place reflecting its great importance. </p><p></p><p>And in the very first discourse listed, which happens to be my very favourite, the Mullapariyaya Sutta or Discourse on The Root of Existence, the Buddha talked to a group of followers of another teacher about the difference between a) the ‘uninstructed worldling’, those who have no inclination to ever want to hear the Truth, b) the ‘instructed followers’ who see value in the teachings ranging from those just beginning to understand to those who have developed much understanding but are not yet enlightened, c) the ‘learners’, namely the enlightened ones below arahatta and d) the ‘non-learner’, namely the arahatta. He showed how with the same experience such as that of the earth element, the uninstructed worldling starts a chain of ‘conceivings’ thinking in terms of self and other and taking them as I, me and mine, and how this was different in the case of the other three groups of people. This is one of the very few instances in which the audience didn’t go away pleased, but due to being quite conceited they grew very aversive at the end of it all, so much so that all vomited blood by the time the discourse was over. </p><p></p><p></p><p>Belief in ‘self’ arises due to the mental factor ‘sakya ditthi’ or ‘self view’ and this as I said above, is due to misapprehension of any one of the five aggregates in one of the four possible ways. ‘Miccha ditthi’ or ‘wrong view’ which invariably arises based on the self view, is what is described in the Brahmajala Sutta, and the belief in ‘soul’ is associated with one or more of these. </p><p></p><p>And the problem is compounded due to the fact of one consciousness arsing one following the other without a gap extremely rapidly. Something like a trillion mind moments in one second, which is why it seems to us that there occurs for example, the experience of seeing someone talk and a sense of I as the experiencer, all happening more or less simultaneously. </p><p>I like the following description in the preface of one of the commentaries:</p><p></p><p>Quote: </p><p>“Because the functions of the elements give rise to the concepts of continuity, collection and form, the ideas arise:</p><p>1)the initial effort that has to be exerted when a deed is about to be performed and </p><p>2) the care that has to be taken while the deed is being performed to its completion and this leads to the subsequent ideas</p><p>3)”I can perform” and </p><p>4) “I can feel”. </p><p></p><p>Thus these four imaginary characteristic functions of being have bought about a deep-rooted belief in their existence. But the elements have not the time or span of duration to carry out such functions.”<end quote></p><p></p><p></p><p>From all this I hope you can see that once our experience is understood as being one moment of consciousness arisen through one doorway at a time, there is indeed no place for the experience of ‘soul’ anywhere. But let’s take the experience of one doorway, say seeing. This seeing is a kind of consciousness which is resultant. It arises accompanied by what is called mental factors each performing particular functions playing their part in the process, this includes such as concentration, attention, perception, feeling etc. Both these, consciousness and the accompanying mental factors are of the same type, in this case ‘resultant’ consciousness, and arise due to the same cause (karma in the past) and fall away together. And they must arise at the same material base, here ‘eye’, and experience the same object, which is ‘visible object’ in this case. This is the kind of thing that happens from moment to moment at one of the six doorways. So you can begin to appreciate that indeed all there are, is just the arising and falling away of these conditioned and extremely fleeting impersonal realities and nothing more.</p><p></p><p>---------------</p><p>N: Last night I watched videos of H.E. Tsem Thulku Rimpoche. He said a lot, but what sticks this morning is his comment, When you find yourself living outside of the Dharma, stop!</p><p></p><p></p><p>S: I won’t comment on this especially since right now I feel extremely tired having had only one hour sleep last night. And I think you can guess why and how I must more or less feel given that I wore an orange coloured T-shirt to bed. ;-)</p><p></p><p>Sukinder</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 129804, member: 586"] Narayanjot ji, You asked: I am curious why there would be no soul in Buddhism. There may be either doctrinal disagreements on that point, or perhaps differences in definitions, as there are in Sikhism over the nature of jeevatma and paramatma., and the relationship between them. S: Firstly I’d like you to know that I brought this matter up only because of what I judged to be a misrepresentation on your part. And I expressed more or less categorically and not give any real explanation because I didn’t really wish to get into a discussion about this question of ‘soul’ or ‘self’. But now that you have asked, I’ll say what I can and would be happy not to pursue with the discussion if you think that it won’t help anyone here. My understanding and conviction on this point does not come from reading statements in the texts and arriving at the conclusion as a result of reasoning, nor is it that I follow some authority. The original texts as they are, especially when the ancient commentaries are not taken into consideration, could be read by anyone to say what they want it to say. In this regard I’d sometimes point out the difference between reading with wrong understanding and self view from reading with some level of right understanding / view. The former would for example, read much of what the Buddha said as ‘prescriptions’ to follow and things to do, while the latter would see this as in fact encouraging of rites and rituals and instead read any and everything in the texts as ‘description’ of the way things are. The Buddha described in many ways the nature of conditioned realities. The Abhidhamma starts with distinguishing mentality and materiality, or of there being four kinds, namely consciousness, mental factors, materiality and Nibbana (Nirvana). Of these the first three are conditioned realities and the last is unconditioned. Leaving out Nibbana here, in the discourses, these same realities are spoken of in terms of five aggregates, eighteen elements or twelve bases and these are said to be that which constitutes the ‘All’. Most importantly when he talked about the Four Noble Truths, he was making the distinction between the conditioned realities which make up our lives, the cause for their continued coming to be, the fact of there being the unconditioned reality without which there wouldn’t be the possibility of escape and the way leading to this. And here ‘Noble’ is reference to the enlightened people, implying that this is what they come to know in the process and as result. Moreover, the Buddha also taught about the Dependent Origination, which I referred to in an earlier post, i.e. from ignorance comes formations, from formations arise consciousness etc., which basically says that this is all there is from moment to moment, namely the realities that are cause and those that are result . In addition to all this, based on the classification into the five aggregates the Buddha also described the twenty ways in which these conditioned realities (4 times 5) are taken for ‘self’ and this being precisely due to the reality of ‘self view’. Moreover in one of his most important discourses, namely the Brahmajala Sutta or Discourse on the All Embracing Net of Views, the Buddha listed out sixty odd wrong conclusions derived from misunderstanding and misperception of one’s experiences many of which were in fact associated with meditative practices followed not only by the various traditions at the time, but at all time. This particular sutta is listed in the canon in second place reflecting its great importance. And in the very first discourse listed, which happens to be my very favourite, the Mullapariyaya Sutta or Discourse on The Root of Existence, the Buddha talked to a group of followers of another teacher about the difference between a) the ‘uninstructed worldling’, those who have no inclination to ever want to hear the Truth, b) the ‘instructed followers’ who see value in the teachings ranging from those just beginning to understand to those who have developed much understanding but are not yet enlightened, c) the ‘learners’, namely the enlightened ones below arahatta and d) the ‘non-learner’, namely the arahatta. He showed how with the same experience such as that of the earth element, the uninstructed worldling starts a chain of ‘conceivings’ thinking in terms of self and other and taking them as I, me and mine, and how this was different in the case of the other three groups of people. This is one of the very few instances in which the audience didn’t go away pleased, but due to being quite conceited they grew very aversive at the end of it all, so much so that all vomited blood by the time the discourse was over. Belief in ‘self’ arises due to the mental factor ‘sakya ditthi’ or ‘self view’ and this as I said above, is due to misapprehension of any one of the five aggregates in one of the four possible ways. ‘Miccha ditthi’ or ‘wrong view’ which invariably arises based on the self view, is what is described in the Brahmajala Sutta, and the belief in ‘soul’ is associated with one or more of these. And the problem is compounded due to the fact of one consciousness arsing one following the other without a gap extremely rapidly. Something like a trillion mind moments in one second, which is why it seems to us that there occurs for example, the experience of seeing someone talk and a sense of I as the experiencer, all happening more or less simultaneously. I like the following description in the preface of one of the commentaries: Quote: “Because the functions of the elements give rise to the concepts of continuity, collection and form, the ideas arise: 1)the initial effort that has to be exerted when a deed is about to be performed and 2) the care that has to be taken while the deed is being performed to its completion and this leads to the subsequent ideas 3)”I can perform” and 4) “I can feel”. Thus these four imaginary characteristic functions of being have bought about a deep-rooted belief in their existence. But the elements have not the time or span of duration to carry out such functions.”<end quote> From all this I hope you can see that once our experience is understood as being one moment of consciousness arisen through one doorway at a time, there is indeed no place for the experience of ‘soul’ anywhere. But let’s take the experience of one doorway, say seeing. This seeing is a kind of consciousness which is resultant. It arises accompanied by what is called mental factors each performing particular functions playing their part in the process, this includes such as concentration, attention, perception, feeling etc. Both these, consciousness and the accompanying mental factors are of the same type, in this case ‘resultant’ consciousness, and arise due to the same cause (karma in the past) and fall away together. And they must arise at the same material base, here ‘eye’, and experience the same object, which is ‘visible object’ in this case. This is the kind of thing that happens from moment to moment at one of the six doorways. So you can begin to appreciate that indeed all there are, is just the arising and falling away of these conditioned and extremely fleeting impersonal realities and nothing more. --------------- N: Last night I watched videos of H.E. Tsem Thulku Rimpoche. He said a lot, but what sticks this morning is his comment, When you find yourself living outside of the Dharma, stop! S: I won’t comment on this especially since right now I feel extremely tired having had only one hour sleep last night. And I think you can guess why and how I must more or less feel given that I wore an orange coloured T-shirt to bed. ;-) Sukinder [/QUOTE]
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