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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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Sikh Sikhi Sikhism
Sikhism And Feelings Of Bliss
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<blockquote data-quote="Archived_member14" data-source="post: 149421" data-attributes="member: 586"><p>Ambarsaria ji,</p><p></p><p></p><p>I avoided opening this particular thread but got a little curious last night and did so. I read Harry ji’s original post and this one by you. </p><p></p><p></p><p></p><p></p><p>I think that you are only joking, but it has motivated me to write all the same. Because this is related to a comment I made to someone recently, who had suggested that the attainment of peace and happiness was his aim in life. So here I’d like to say the following:</p><p></p><p>The aim for peace / bliss / happiness is a very common amongst people of all religions. I however find it to be extremely misleading and inviting of delusion. Even the Dalai Lama talks about happiness a lot and this is in spite of the fact that the Buddha taught the Four Noble Truths, and the first of this is Dukkha or Suffering. But of course the meaning of Dukkha here is not the unpleasant mental or bodily feelings nor the pleasant feeling that is liable to change, but in fact the characteristic nature of *all* conditioned phenomena. </p><p></p><p>Of course this does not mean that one is encouraged to adopt a grim attitude towards life and that there won’t in fact be moments of happiness or even of bliss. Indeed, the detachment that comes with understanding is likely to lead to less agitation in life, hence more happiness. But it is pointing to the nature of happiness and bliss itself as having the characteristic nature of impermanence and insubstantiality (another translation of Dukkha).</p><p></p><p>Also the Buddha’s contemporaries, some of who became his disciples, were involved in meditation practices known as Jhana. These lead to experiences beyond that of the five senses and the happiness and rapture accompanying them are great beyond imagination. But the Buddha would point out that like all conditioned phenomena; these were to be understood as impermanent, insubstantial and non-self. And although he did also sometimes compare the happiness got as a result of these practices, as being of inferior in quality to that which came with the total eradication of craving and ignorance, the emphasis was always on the latter. </p><p></p><p>A few years ago I was surprised and exited on hearing a remark made by my wife, that Sikh teachings emphasized “understanding”. I had thought till then, that only in Buddhism was it apparent that understanding is the only solution. I am guessing therefore, that the interest in attaining bliss etc. is actually a case of value misplaced even for Sikhi. And I believe that if pursued, it likely will lead to what is akin to the “bliss of ignorance”, which I’m sure no one here wants to end up with. ;-)</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 149421, member: 586"] Ambarsaria ji, I avoided opening this particular thread but got a little curious last night and did so. I read Harry ji’s original post and this one by you. I think that you are only joking, but it has motivated me to write all the same. Because this is related to a comment I made to someone recently, who had suggested that the attainment of peace and happiness was his aim in life. So here I’d like to say the following: The aim for peace / bliss / happiness is a very common amongst people of all religions. I however find it to be extremely misleading and inviting of delusion. Even the Dalai Lama talks about happiness a lot and this is in spite of the fact that the Buddha taught the Four Noble Truths, and the first of this is Dukkha or Suffering. But of course the meaning of Dukkha here is not the unpleasant mental or bodily feelings nor the pleasant feeling that is liable to change, but in fact the characteristic nature of *all* conditioned phenomena. Of course this does not mean that one is encouraged to adopt a grim attitude towards life and that there won’t in fact be moments of happiness or even of bliss. Indeed, the detachment that comes with understanding is likely to lead to less agitation in life, hence more happiness. But it is pointing to the nature of happiness and bliss itself as having the characteristic nature of impermanence and insubstantiality (another translation of Dukkha). Also the Buddha’s contemporaries, some of who became his disciples, were involved in meditation practices known as Jhana. These lead to experiences beyond that of the five senses and the happiness and rapture accompanying them are great beyond imagination. But the Buddha would point out that like all conditioned phenomena; these were to be understood as impermanent, insubstantial and non-self. And although he did also sometimes compare the happiness got as a result of these practices, as being of inferior in quality to that which came with the total eradication of craving and ignorance, the emphasis was always on the latter. A few years ago I was surprised and exited on hearing a remark made by my wife, that Sikh teachings emphasized “understanding”. I had thought till then, that only in Buddhism was it apparent that understanding is the only solution. I am guessing therefore, that the interest in attaining bliss etc. is actually a case of value misplaced even for Sikhi. And I believe that if pursued, it likely will lead to what is akin to the “bliss of ignorance”, which I’m sure no one here wants to end up with. ;-) [/QUOTE]
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