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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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Shallow Readings And Meditation
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<blockquote data-quote="Archived_member14" data-source="post: 139801" data-attributes="member: 586"><p>Bhagat Ji,</p><p></p><p></p><p></p><p></p><p>What is Meditation?</p><p>I think anyone who has come across this concept should pause to ask themselves this question. The problem is that we think we already know or are lead simply by descriptions made by others, in which case the appeal would be to reason and any attachment invariably arisen rather than to any understanding. Worse is when we are compelled by a desire for quick fix to the problems of our lives such that we then jump at the idea immediately. The justifications then follow fuelled by ignorance, attachment and wrong understanding. At which point it becomes harder to question but worse is when the practice is already undertaken to any degree and ‘illusions of result’ have arisen. </p><p></p><p>Actually we should ask ourselves the meaning in terms of what it is in actual experience, about everything! If not then our approach to religion becomes more or less a matter of replacing one object of attachment for another and this is what I see happening everywhere. Religion is supposed to encourage detachment but it turns out that people make it yet another thing to attach to. And the only way to prevent this from happening is to try and understand every concept that we come across and question any preconceived notions that we have about them.</p><p></p><p>So yes, what is meditation? Could it be something which then allows any and everybody to project whatever preferred meaning and significance they’d like to? I think not. Firstly, as I understand it, meditation like all mental states must come down to a particular quality of mind which must necessarily be momentary / fleeting. We can’t therefore appeal to some conventional activity of noting this or that object in this or that posture which in fact then becomes a convenient screen to hide behind. Indeed this is what followers of all the thousands of meditation techniques taught today appeal to and are happy to stand united with each other for, while they continue to avoid facing the fact of disagreements in other areas. And are they not insecure about it all?!!!</p><p></p><p>Wisdom is foremost and with it is mindfulness of the object of consciousness. This is what meditation in the final analysis is. We could therefore conclude that meditation is in fact the ‘development of wisdom’. This being the case, asking oneself “what is it that is known and understood now” may be a way to get oneself on the right track. If not, then only wisdom itself will know, otherwise one is definitely going to be led by ignorance. </p><p></p><p>There are however two different types of meditation. One which is taught by the Buddha involves coming to know the nature of these momentary realities through one of the five senses and the mind. This does not involve developing concentration but rather about insight into the nature of conditioned phenomena. The other type is what I referred to in my first message here, is about entering states of consciousness beyond that of the sensuous sphere and abiding in there for an extended period. This however begins with the development of wholesome states of mind in daily life, seeing danger in attachment to sense objects and finally taking on a particular object where wisdom and mindfulness repeatedly takes this same object continuously, resulting in what is then considered ‘deep concentration’. </p><p></p><p>One could for example think about the good qualities of any enlightened person with understanding about these, and this would mean that one’s own mind at the time is wholesome. This could become a habit and at some point lead to deep concentration. This kind of meditation however, does not have anything to do with insight into the nature of conditioned phenomena which even the most sublime of states necessarily are. Therefore it is only by way of development of wisdom of the first kind that ignorance, craving, conceit and everything else is eradicated and is how the endless cycle of birth and death comes to an end. </p><p> </p><p>I could add more, but think I should wait for your response first.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 139801, member: 586"] Bhagat Ji, What is Meditation? I think anyone who has come across this concept should pause to ask themselves this question. The problem is that we think we already know or are lead simply by descriptions made by others, in which case the appeal would be to reason and any attachment invariably arisen rather than to any understanding. Worse is when we are compelled by a desire for quick fix to the problems of our lives such that we then jump at the idea immediately. The justifications then follow fuelled by ignorance, attachment and wrong understanding. At which point it becomes harder to question but worse is when the practice is already undertaken to any degree and ‘illusions of result’ have arisen. Actually we should ask ourselves the meaning in terms of what it is in actual experience, about everything! If not then our approach to religion becomes more or less a matter of replacing one object of attachment for another and this is what I see happening everywhere. Religion is supposed to encourage detachment but it turns out that people make it yet another thing to attach to. And the only way to prevent this from happening is to try and understand every concept that we come across and question any preconceived notions that we have about them. So yes, what is meditation? Could it be something which then allows any and everybody to project whatever preferred meaning and significance they’d like to? I think not. Firstly, as I understand it, meditation like all mental states must come down to a particular quality of mind which must necessarily be momentary / fleeting. We can’t therefore appeal to some conventional activity of noting this or that object in this or that posture which in fact then becomes a convenient screen to hide behind. Indeed this is what followers of all the thousands of meditation techniques taught today appeal to and are happy to stand united with each other for, while they continue to avoid facing the fact of disagreements in other areas. And are they not insecure about it all?!!! Wisdom is foremost and with it is mindfulness of the object of consciousness. This is what meditation in the final analysis is. We could therefore conclude that meditation is in fact the ‘development of wisdom’. This being the case, asking oneself “what is it that is known and understood now” may be a way to get oneself on the right track. If not, then only wisdom itself will know, otherwise one is definitely going to be led by ignorance. There are however two different types of meditation. One which is taught by the Buddha involves coming to know the nature of these momentary realities through one of the five senses and the mind. This does not involve developing concentration but rather about insight into the nature of conditioned phenomena. The other type is what I referred to in my first message here, is about entering states of consciousness beyond that of the sensuous sphere and abiding in there for an extended period. This however begins with the development of wholesome states of mind in daily life, seeing danger in attachment to sense objects and finally taking on a particular object where wisdom and mindfulness repeatedly takes this same object continuously, resulting in what is then considered ‘deep concentration’. One could for example think about the good qualities of any enlightened person with understanding about these, and this would mean that one’s own mind at the time is wholesome. This could become a habit and at some point lead to deep concentration. This kind of meditation however, does not have anything to do with insight into the nature of conditioned phenomena which even the most sublime of states necessarily are. Therefore it is only by way of development of wisdom of the first kind that ignorance, craving, conceit and everything else is eradicated and is how the endless cycle of birth and death comes to an end. I could add more, but think I should wait for your response first. [/QUOTE]
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