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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
Interfaith Dialogues
ONE Universal Concept Among All Religions: God Is Within All, And All Is God
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<blockquote data-quote="Archived_member14" data-source="post: 173405" data-attributes="member: 586"><p>Bhagat ji,</p><p></p><p></p><p></p><p></p><p></p><p>Let me put it this way:</p><p>“No self” is not simply a denial of the existence of “self” but rather a description of one of the three universal characteristic of all conditioned existence. There are these mental and physical conditioned phenomena and there is the unconditioned Nibbana / Nirvana (but this we don't need to talk about), every things else, such as people, things, time, situations are simply ideas created by the thinking process. This means that “self” is the illusion and “no self”, the reality.</p><p></p><p>'No self' therefore points to the way things are, whereas the perception of self is the result of ignorance and wrong understanding. So you don’t try to understand no self by reference to what self is. Instead you understand a reality experienced through the five senses and the mind and thereby come to see that in fact “self” is a misperception / misunderstanding. When getting across the idea of no self, all one needs to point at are the moment to moment experience which make up our lives. Nothing mysterious at all! </p><p></p><p>Regarding concepts such as God and soul being *like* the 'no self' that I refer to, this is only your own imagination! </p><p>As I said, no self is understood by way of studying what is experienced through the five senses and the mind. God and soul on the other hand are concepts entertained due to *not understanding*, in fact *misunderstanding* exactly this. Indeed you would have noted that the constant reminder regarding the need to understand the realities appearing through the five senses and the mind is what “no self” engenders, God and soul on the other hand, leads away from such consideration and instead to something else altogether. One encourages not moving away from the present moment as the only valid object for the development of understanding, the other leads to following ideas about particular conventional activity, time, place and preconceived object of contemplation. And here you can see the huge difference, namely that while the one does not choose to “do” anything out of the ordinary having understood the impermanent and 'no self' nature of conditioned existence, the other in going by a program of practice is reflection of going by the perception of permanence and of self.</p><p></p><p>So really, what you are doing is trying to make concepts that in fact oppose each other, appear the same.</p><p></p><p></p><p></p><p>This is the nature of the thinking process. Thinking performs its particular function and should not be expected to do what only wisdom can do. But does wisdom understand what you are suggesting it does? </p><p></p><p>The blind man who holds the tail is not asked to make a statement about the whole elephant, but what is experienced at that very moment of touching. The knowledge that comes from this would be the same as in the case of someone, blind or not blind, who happens to touch the ear, the trunk, or the leg. That you and Heidegger think that an elephant exists out there to be understood is exactly what I was pointing at when I suggested that God and soul are concepts entertained due to *not understanding*, in fact *misunderstanding* reality. Perhaps now you can see how this latter encourages more ignorance about the present moment and wrong understanding which believes in the existence of particular kinds of concepts, such as God and soul.</p><p></p><p></p><p></p><p></p><p>So long as I refer to the idea of having been born and am living, sure, I am going to die!</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 173405, member: 586"] Bhagat ji, Let me put it this way: “No self” is not simply a denial of the existence of “self” but rather a description of one of the three universal characteristic of all conditioned existence. There are these mental and physical conditioned phenomena and there is the unconditioned Nibbana / Nirvana (but this we don't need to talk about), every things else, such as people, things, time, situations are simply ideas created by the thinking process. This means that “self” is the illusion and “no self”, the reality. 'No self' therefore points to the way things are, whereas the perception of self is the result of ignorance and wrong understanding. So you don’t try to understand no self by reference to what self is. Instead you understand a reality experienced through the five senses and the mind and thereby come to see that in fact “self” is a misperception / misunderstanding. When getting across the idea of no self, all one needs to point at are the moment to moment experience which make up our lives. Nothing mysterious at all! Regarding concepts such as God and soul being *like* the 'no self' that I refer to, this is only your own imagination! As I said, no self is understood by way of studying what is experienced through the five senses and the mind. God and soul on the other hand are concepts entertained due to *not understanding*, in fact *misunderstanding* exactly this. Indeed you would have noted that the constant reminder regarding the need to understand the realities appearing through the five senses and the mind is what “no self” engenders, God and soul on the other hand, leads away from such consideration and instead to something else altogether. One encourages not moving away from the present moment as the only valid object for the development of understanding, the other leads to following ideas about particular conventional activity, time, place and preconceived object of contemplation. And here you can see the huge difference, namely that while the one does not choose to “do” anything out of the ordinary having understood the impermanent and 'no self' nature of conditioned existence, the other in going by a program of practice is reflection of going by the perception of permanence and of self. So really, what you are doing is trying to make concepts that in fact oppose each other, appear the same. This is the nature of the thinking process. Thinking performs its particular function and should not be expected to do what only wisdom can do. But does wisdom understand what you are suggesting it does? The blind man who holds the tail is not asked to make a statement about the whole elephant, but what is experienced at that very moment of touching. The knowledge that comes from this would be the same as in the case of someone, blind or not blind, who happens to touch the ear, the trunk, or the leg. That you and Heidegger think that an elephant exists out there to be understood is exactly what I was pointing at when I suggested that God and soul are concepts entertained due to *not understanding*, in fact *misunderstanding* reality. Perhaps now you can see how this latter encourages more ignorance about the present moment and wrong understanding which believes in the existence of particular kinds of concepts, such as God and soul. So long as I refer to the idea of having been born and am living, sure, I am going to die! [/QUOTE]
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ONE Universal Concept Among All Religions: God Is Within All, And All Is God
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