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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: 149445" data-attributes="member: 586"><p>Bhagat ji,</p><p></p><p></p><p></p><p>I'm curious as to how you arrive at the conclusion. As I've said before, apart from the teachings on morality, I see little similarity even between any two religions which makes reference to the God concept. And Buddhism as you know does not have this particular belief. </p><p></p><p>But don't worry; I'm not going to get into a debate about this. ;-)</p><p></p><p></p><p></p><p></p><p></p><p>Not according to the Buddhism that I have come to understand.</p><p></p><p>Bliss is great happiness which comes down to mental pleasant feeling with perhaps an element of rapture, whereas understanding illuminates the object of experience by knowing its characteristics. These two are clearly very different realities and perform different functions. Understanding is of two kinds, one which distinguishes between good and evil states knowing the value of one and the disadvantage of the other. The other is aimed at penetration of the intrinsic nature of conditioned phenomena. </p><p></p><p>This latter is what Buddhism is about. The first kind of wisdom is geared towards rising above sense contacts to achieve high states of consciousness, which makes it still the stuff of continued existence. The other type in seeking to overcome ignorance is aimed at the ending of the cycle of birth and death. This means that although there is no ignorance arisen with any wholesome state, it however not only remains dormant, but even increases for those who develop the first kind of wisdom. And since the attachment dealt with is only in relation to sense pleasures, they'd continue to be driven by a “craving for beingâ€. </p><p></p><p>Now even these people, as they continue to develop their concentration, moving up the different stages of Jhana, never at any time aim to have bliss. Indeed they would have to at some point, rise above happiness and rapture in order that they experience even higher states, accordingly the “sphere of infinite spaceâ€, “sphere of infinite consciousnessâ€, “sphere of no-thingness†and finally, the “sphere of neither perception nor non-perceptionâ€. Those who are stuck at the lower stages where bliss dominates, this is because they do not perceive the subtle attachment. This means that those who are able to progress, this is because they recognize the attachment that has arisen towards it.</p><p></p><p>Aiming at bliss then, can therefore only be the function of attachment. And given that you and I have not even had a glimpse of the kind of bliss, ours the attachment will be much, much greater. </p><p></p><p>On the other hand when it comes to 'understanding', this being aimed at reducing ignorance, will incline towards knowing bliss itself for what it is. It wouldn't aim for something it does not know but instead bend towards knowing whatever the present moment reality is. And when involved in theory, would seek to find out what itself is. Namely what does understanding understand and when talking about enlightenment, what is it that it is enlightened to.</p><p></p><p></p><p></p><p></p><p></p><p>There is no “merging†in Buddhism. Nirvana is the object of consciousness at the moment of enlightenment and immediately after. But these are extremely fleeting, although in that brief moment it serves to eradicate different defilements as per the stage.</p><p></p><p>The Buddha understood everything that was the object of his experience. Some of these included body unpleasant feelings, as in pain when sick, and what comes with old age. Unlike us, who after the experience of pain will have aversion to the pain, this second arrow did not ever strike the Buddha. Does this not indicate to you that at least in Buddhism, understanding and the experience of bliss or happiness are not tied together? Beside at a moment of wisdom, the accompanying feeling can be either pleasant or neutral (never unpleasant). </p><p></p><p>Does the above make sense to you, Bhagat ji?</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 149445, member: 586"] Bhagat ji, I'm curious as to how you arrive at the conclusion. As I've said before, apart from the teachings on morality, I see little similarity even between any two religions which makes reference to the God concept. And Buddhism as you know does not have this particular belief. But don't worry; I'm not going to get into a debate about this. ;-) Not according to the Buddhism that I have come to understand. Bliss is great happiness which comes down to mental pleasant feeling with perhaps an element of rapture, whereas understanding illuminates the object of experience by knowing its characteristics. These two are clearly very different realities and perform different functions. Understanding is of two kinds, one which distinguishes between good and evil states knowing the value of one and the disadvantage of the other. The other is aimed at penetration of the intrinsic nature of conditioned phenomena. This latter is what Buddhism is about. The first kind of wisdom is geared towards rising above sense contacts to achieve high states of consciousness, which makes it still the stuff of continued existence. The other type in seeking to overcome ignorance is aimed at the ending of the cycle of birth and death. This means that although there is no ignorance arisen with any wholesome state, it however not only remains dormant, but even increases for those who develop the first kind of wisdom. And since the attachment dealt with is only in relation to sense pleasures, they'd continue to be driven by a “craving for beingâ€. Now even these people, as they continue to develop their concentration, moving up the different stages of Jhana, never at any time aim to have bliss. Indeed they would have to at some point, rise above happiness and rapture in order that they experience even higher states, accordingly the “sphere of infinite spaceâ€, “sphere of infinite consciousnessâ€, “sphere of no-thingness†and finally, the “sphere of neither perception nor non-perceptionâ€. Those who are stuck at the lower stages where bliss dominates, this is because they do not perceive the subtle attachment. This means that those who are able to progress, this is because they recognize the attachment that has arisen towards it. Aiming at bliss then, can therefore only be the function of attachment. And given that you and I have not even had a glimpse of the kind of bliss, ours the attachment will be much, much greater. On the other hand when it comes to 'understanding', this being aimed at reducing ignorance, will incline towards knowing bliss itself for what it is. It wouldn't aim for something it does not know but instead bend towards knowing whatever the present moment reality is. And when involved in theory, would seek to find out what itself is. Namely what does understanding understand and when talking about enlightenment, what is it that it is enlightened to. There is no “merging†in Buddhism. Nirvana is the object of consciousness at the moment of enlightenment and immediately after. But these are extremely fleeting, although in that brief moment it serves to eradicate different defilements as per the stage. The Buddha understood everything that was the object of his experience. Some of these included body unpleasant feelings, as in pain when sick, and what comes with old age. Unlike us, who after the experience of pain will have aversion to the pain, this second arrow did not ever strike the Buddha. Does this not indicate to you that at least in Buddhism, understanding and the experience of bliss or happiness are not tied together? Beside at a moment of wisdom, the accompanying feeling can be either pleasant or neutral (never unpleasant). Does the above make sense to you, Bhagat ji? [/QUOTE]
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Sikhism And Feelings Of Bliss
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