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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: 150043" data-attributes="member: 586"><p>Bhagat ji,</p><p></p><p></p><p></p><p></p><p>Thanks for your compliments, although I wasn't really talking about the path to enlightenment. ;-) </p><p></p><p>I think this thing about words being merely representations is not really an issue. More important is to distinguish between concept and reality, not just when expressed in words, but at the level of perception before labels are applied, in fact even before recognition. </p><p></p><p>Yes, except for Nirvana and the enlightened state which experiences it, anything can be attached to, not just the concepts, but also realities. Indeed it must be for example, the attachment to a particular taste, that there is then also the attachment to the concept of that taste. And yes, we can and do get attached to the idea of 'understanding', but this is only because at that very moment, there is in fact *no* understanding. Besides, the word 'understanding' has a history where it is used outside the context of the development of wisdom. For example we say, "I understand the problem", be this in the context of conventional knowledge or most of what comes as worldly wisdom, because these have nothing to do with the Truth, they must then in fact be all about attachment and ignorance. </p><p></p><p>Understanding as I like to use it however, when it does arise as a reality, is accompanied by and results in a degree of "detachment". Understanding the truth is to be free, momentarily though it is, from the object towards which one otherwise is taken in by, due to ignorance. In this regard therefore, it is in fact opposed to attachment. And as one continues to develop it, the likeliness of 'attachment to the understanding' must then gradually reduce. After all, the word will increasingly be associated with past instances of the reality and less and less to being just another idea. So when we are prompted to "understand", we know that it must be about what the "reality now is".</p><p></p><p></p><p></p><p></p><p>As I said, I wasn't really talking about the path to enlightenment. I believe that the development of understanding which leads to enlightenment, refer only to the moments when wisdom actually arises to know a reality. And when this happens, even at the beginner's level, there must be a corresponding level of detachment. Indeed it can be said that this is the "path of detachment" all the way through from beginning to end.</p><p></p><p>From this perspective then, great bliss is not a trap any more than say, great pain is. If wisdom arises, both will be seen for what they are and detached from, and if not, both are a problem equally. In other words if someone is in the situation you describe, chances are that he wasn’t on the path towards enlightenment to begin with….</p><p></p><p></p><p></p><p></p><p>Yes, attachment is the driving force for all of us. But detachment must come only with understanding; indeed one could say that it is a by-product of understanding. The focus must therefore always be to understand. If we speak then about "letting go", without taking into account the role of understanding, this invariably becomes just another instance of attachment and ignorance. In other words, no matter how much we tell ourselves to "let go" or "not to be attached", the result will not be in accordance to what only wisdom can cause to happen.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 150043, member: 586"] Bhagat ji, Thanks for your compliments, although I wasn't really talking about the path to enlightenment. ;-) I think this thing about words being merely representations is not really an issue. More important is to distinguish between concept and reality, not just when expressed in words, but at the level of perception before labels are applied, in fact even before recognition. Yes, except for Nirvana and the enlightened state which experiences it, anything can be attached to, not just the concepts, but also realities. Indeed it must be for example, the attachment to a particular taste, that there is then also the attachment to the concept of that taste. And yes, we can and do get attached to the idea of 'understanding', but this is only because at that very moment, there is in fact *no* understanding. Besides, the word 'understanding' has a history where it is used outside the context of the development of wisdom. For example we say, "I understand the problem", be this in the context of conventional knowledge or most of what comes as worldly wisdom, because these have nothing to do with the Truth, they must then in fact be all about attachment and ignorance. Understanding as I like to use it however, when it does arise as a reality, is accompanied by and results in a degree of "detachment". Understanding the truth is to be free, momentarily though it is, from the object towards which one otherwise is taken in by, due to ignorance. In this regard therefore, it is in fact opposed to attachment. And as one continues to develop it, the likeliness of 'attachment to the understanding' must then gradually reduce. After all, the word will increasingly be associated with past instances of the reality and less and less to being just another idea. So when we are prompted to "understand", we know that it must be about what the "reality now is". As I said, I wasn't really talking about the path to enlightenment. I believe that the development of understanding which leads to enlightenment, refer only to the moments when wisdom actually arises to know a reality. And when this happens, even at the beginner's level, there must be a corresponding level of detachment. Indeed it can be said that this is the "path of detachment" all the way through from beginning to end. From this perspective then, great bliss is not a trap any more than say, great pain is. If wisdom arises, both will be seen for what they are and detached from, and if not, both are a problem equally. In other words if someone is in the situation you describe, chances are that he wasn’t on the path towards enlightenment to begin with…. Yes, attachment is the driving force for all of us. But detachment must come only with understanding; indeed one could say that it is a by-product of understanding. The focus must therefore always be to understand. If we speak then about "letting go", without taking into account the role of understanding, this invariably becomes just another instance of attachment and ignorance. In other words, no matter how much we tell ourselves to "let go" or "not to be attached", the result will not be in accordance to what only wisdom can cause to happen. [/QUOTE]
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