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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: 169203" data-attributes="member: 9385"><p>Firstly, may I say it is a privilege to be able to learn more about Buddhism from you <strong>Confused Ji</strong>. I feel we are only scratching the surface of your insight. </p><p></p><p>I would like to delve deeper into the epistemology which you touched on above, as I think this where we are going with the inquiry into anatta and atman. Unfortunately I have to complete an assignment this month and I will have to spend less time on the forum in the comings weeks so I will need to hold back from pressing you for answers going forward. Perhaps we can take this topic up in the future, sorry.</p><p></p><p>Thanks for the answers on ‘intention’, concept and reality and the correction to the misunderstanding on your earlier point on karma. Intention without karma is the part which fascinates me the most so I am interested in the functional consciousness of the Arahat too and what lies at the heart of the actions of an Arahat so that they do not generate karma.</p><p></p><p>I owe a response to your main questions, because I think it will help leave this topic closed for the moment (although the answers may raise questions).</p><p></p><p></p><p>1) I seem convinced that consciousness does not change. I consider consciousness to be synonymous with the Atman in this respect and hence I am inclined to confirm that I am convinced of the Atman. (God is a slightly different topic).</p><p></p><p>2) Agreed. We can understand, we can see with an inner eye, so to speak. I do not believe Buddhism needs to start with consciousness, be it single unit or as the Buddha explains as subject to anicca. My earlier observation came from my brief study of Theravada and is one reason I felt I felt was an area of concern for me and raised it with you.</p><p></p><p>3) I agree it doesn’t make sense to believe that wisdom begins with Consciousness. One can study the four noble truths and the eightfold noble path and it will lead to its own end (nirvana) and wisdom. </p><p></p><p>4) I am sure faith plays a role in Buddhism and other religions. It only matters to the view of the teaching as to how the being/aspirant sees consciousness.</p><p></p><p>5) I am not a Buddhist so I am not seeking to prove Buddha right or wrong. I have the utmost respect for his Dhamma. The reason I refer to empirical evidence is that it is ‘me’ who needs to understand. I do not need another to understand me or persuade me, hence I was seeking for empirical evidence in my being.</p><p></p><p>6) For clarity, I am not here to convince others of my views. Rather I would like to learn more about Sikhism, which is why I am posting here, using my views as a sounding board to receive criticism, correction and help to my answers. That said, I have no desire to convince anyone of the Atman (if convincing someone were even possible).</p><p></p><p>The reasoning for why I am not a Buddhist might be called ignorance by Buddhists, that is fine too. When I turned to Buddhism to understand it, it was for a different reason than to end suffering for myself. What attracted me to Theravada was that it does not require Varna. I learnt that there are over 166 Million <a href="http://en.wikipedia.org/wiki/Dalit" target="_blank">166 Million</a> Dalits (untouchables) and I wanted to understand Buddhism further in respect to their position. Varna is something I feel I need to understand better as it overlaps into social and political spheres it seems. </p><p></p><p>Best wishes. peacesignkaur</p></blockquote><p></p>
[QUOTE="Embers, post: 169203, member: 9385"] Firstly, may I say it is a privilege to be able to learn more about Buddhism from you [B]Confused Ji[/B]. I feel we are only scratching the surface of your insight. I would like to delve deeper into the epistemology which you touched on above, as I think this where we are going with the inquiry into anatta and atman. Unfortunately I have to complete an assignment this month and I will have to spend less time on the forum in the comings weeks so I will need to hold back from pressing you for answers going forward. Perhaps we can take this topic up in the future, sorry. Thanks for the answers on ‘intention’, concept and reality and the correction to the misunderstanding on your earlier point on karma. Intention without karma is the part which fascinates me the most so I am interested in the functional consciousness of the Arahat too and what lies at the heart of the actions of an Arahat so that they do not generate karma. I owe a response to your main questions, because I think it will help leave this topic closed for the moment (although the answers may raise questions). 1) I seem convinced that consciousness does not change. I consider consciousness to be synonymous with the Atman in this respect and hence I am inclined to confirm that I am convinced of the Atman. (God is a slightly different topic). 2) Agreed. We can understand, we can see with an inner eye, so to speak. I do not believe Buddhism needs to start with consciousness, be it single unit or as the Buddha explains as subject to anicca. My earlier observation came from my brief study of Theravada and is one reason I felt I felt was an area of concern for me and raised it with you. 3) I agree it doesn’t make sense to believe that wisdom begins with Consciousness. One can study the four noble truths and the eightfold noble path and it will lead to its own end (nirvana) and wisdom. 4) I am sure faith plays a role in Buddhism and other religions. It only matters to the view of the teaching as to how the being/aspirant sees consciousness. 5) I am not a Buddhist so I am not seeking to prove Buddha right or wrong. I have the utmost respect for his Dhamma. The reason I refer to empirical evidence is that it is ‘me’ who needs to understand. I do not need another to understand me or persuade me, hence I was seeking for empirical evidence in my being. 6) For clarity, I am not here to convince others of my views. Rather I would like to learn more about Sikhism, which is why I am posting here, using my views as a sounding board to receive criticism, correction and help to my answers. That said, I have no desire to convince anyone of the Atman (if convincing someone were even possible). The reasoning for why I am not a Buddhist might be called ignorance by Buddhists, that is fine too. When I turned to Buddhism to understand it, it was for a different reason than to end suffering for myself. What attracted me to Theravada was that it does not require Varna. I learnt that there are over 166 Million [url="http://en.wikipedia.org/wiki/Dalit"]166 Million[/url] Dalits (untouchables) and I wanted to understand Buddhism further in respect to their position. Varna is something I feel I need to understand better as it overlaps into social and political spheres it seems. Best wishes. peacesignkaur [/QUOTE]
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Life Is Easier Without Karma - A Discussion
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