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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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Discussions
Hard Talk
Life Is Easier Without Karma - A Discussion
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<blockquote data-quote="Embers" data-source="post: 169086" data-attributes="member: 9385"><p>Confused ji</p><p>I am happy to continue with anatta as ‘true’. My post above took the position that there is a self. This is legacy from being on a Sikh forum where a self, soul, atman, is considered ‘fact’. Let’s take anatta from now on as ‘true’.</p><p></p><p>I have done some cutting and pasting to try to answers your last questions without too much repetition, I hope it doesn’t distract from the quality of our conversation.</p><p></p><p>You have asked, or suggested, a few times where or from whom I have learnt these ideas. There is no single person or source, but rather a mixture of conversations and reading. </p><p></p><p>For clarity, I do NOT consider myself a Buddhist nor experienced in Buddhism. I am writing about this at your kind invitation to explore Karma (initially in Sikhism but it has now become Buddhism it seems). I mean no arrogance by this, I simply hope to set the expectation that I am in no way an expert in Buddhism, nor is there craving to be a Buddhist.</p><p></p><p> I feel that D.O is important and we will need to come back to it at some point to explain kamma, none the less to avoid proliferation lets talk around it. </p><p></p><p> Agreed, from a Buddhist perspective I have no quibbles. You have explained intention well to me, thank you. </p><p></p><p>By your words “ignorance and self-views” I take it to mean that there is an assumed self who has the intention, however a right view is that there is really only conditioning, is that correct?</p><p></p><p> Please briefly explain the reality/concept distinction you mention, so I am clear.</p><p></p><p></p><p> This is interesting, are you suggesting that ‘kamma as a cause of craving’ can be seen and understood by us? If so how does one distinguish kamma that is not based on craving, aversion and ignorance as there is still intention? </p><p></p><p>Does intention ever cease? If so what impels a being without intention to act?</p><p></p><p></p><p> My understanding is that the field of Kamma consists of ignorance. Loosely put ignorance consists of the 10 fetters and it is these fetters which I meant to imply by “habits and actions from [past] karma arising in the present moment”. The present moment is the only moment in which one can witness the fetters. Feel free to explain further.</p><p></p><p></p><p> By ‘Existence’ from a Buddhist perspective I mean bhāva or Becoming. From a Sikh perspective I mean “Sat”, Atman, Consciousness. From now on I will stick to the Buddhist ‘Becoming’ so we can understand one another.</p><p></p><p></p><p></p><p>By "the world is suffering after Nirvana" I mean: the suffering inherent in the formations (saṅkhāra-dukkhatā). By “world” I mean formations. All formations are anatta, anicca and dukkha. I do not foresee an end of formations after Nirvana.</p><p></p><p></p><p></p><p>I do believe in God as Atman. The issue here is that we are still establishing the teaching in which we are discussing. I was mixing both as I was not sure if you wished to talk about Buddhism or Sikhism (or Vedanta for example). Now we are speaking of Buddhism we can focus on anatta. Needless to say, I do not subscribe to anatta (for various reasons), but we can chat about it as if it were true.</p><p></p><p>Thanks for taking the time to share your understanding of Buddhism, it is appreciated even if we may not agree on anatta. (I wonder now if we should discuss anatta before karma if you feel uneasy continuing with different views?).</p></blockquote><p></p>
[QUOTE="Embers, post: 169086, member: 9385"] Confused ji I am happy to continue with anatta as ‘true’. My post above took the position that there is a self. This is legacy from being on a Sikh forum where a self, soul, atman, is considered ‘fact’. Let’s take anatta from now on as ‘true’. I have done some cutting and pasting to try to answers your last questions without too much repetition, I hope it doesn’t distract from the quality of our conversation. You have asked, or suggested, a few times where or from whom I have learnt these ideas. There is no single person or source, but rather a mixture of conversations and reading. For clarity, I do NOT consider myself a Buddhist nor experienced in Buddhism. I am writing about this at your kind invitation to explore Karma (initially in Sikhism but it has now become Buddhism it seems). I mean no arrogance by this, I simply hope to set the expectation that I am in no way an expert in Buddhism, nor is there craving to be a Buddhist. I feel that D.O is important and we will need to come back to it at some point to explain kamma, none the less to avoid proliferation lets talk around it. Agreed, from a Buddhist perspective I have no quibbles. You have explained intention well to me, thank you. By your words “ignorance and self-views” I take it to mean that there is an assumed self who has the intention, however a right view is that there is really only conditioning, is that correct? Please briefly explain the reality/concept distinction you mention, so I am clear. This is interesting, are you suggesting that ‘kamma as a cause of craving’ can be seen and understood by us? If so how does one distinguish kamma that is not based on craving, aversion and ignorance as there is still intention? Does intention ever cease? If so what impels a being without intention to act? My understanding is that the field of Kamma consists of ignorance. Loosely put ignorance consists of the 10 fetters and it is these fetters which I meant to imply by “habits and actions from [past] karma arising in the present moment”. The present moment is the only moment in which one can witness the fetters. Feel free to explain further. By ‘Existence’ from a Buddhist perspective I mean bhāva or Becoming. From a Sikh perspective I mean “Sat”, Atman, Consciousness. From now on I will stick to the Buddhist ‘Becoming’ so we can understand one another. By "the world is suffering after Nirvana" I mean: the suffering inherent in the formations (saṅkhāra-dukkhatā). By “world” I mean formations. All formations are anatta, anicca and dukkha. I do not foresee an end of formations after Nirvana. I do believe in God as Atman. The issue here is that we are still establishing the teaching in which we are discussing. I was mixing both as I was not sure if you wished to talk about Buddhism or Sikhism (or Vedanta for example). Now we are speaking of Buddhism we can focus on anatta. Needless to say, I do not subscribe to anatta (for various reasons), but we can chat about it as if it were true. Thanks for taking the time to share your understanding of Buddhism, it is appreciated even if we may not agree on anatta. (I wonder now if we should discuss anatta before karma if you feel uneasy continuing with different views?). [/QUOTE]
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Life Is Easier Without Karma - A Discussion
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