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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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<blockquote data-quote="Archived_member14" data-source="post: 146675" data-attributes="member: 586"><p>Seeker9 ji,</p><p></p><p></p><p></p><p></p><p>I would think so too. It is highly unlikely that anyone would survive being shot by a double-barrel gun on the head. </p><p></p><p>The workings of karma is considered one of the unthinkables and can drive us to madness if we try to figure out how it works and which action a particular experience must have been a result of. However we *can* develop an understanding with regard to the different kinds of experiences, beginning with distinguishing ones that are of the nature of result from those of the nature of cause. Death can’t be known directly in the same way that other kinds of mental phenomena which arise in a day can. However, based on the understanding of experiences in general, we can understand that it must be a mental reality and is resultant. </p><p></p><p>My killing you, as I said, is only a conventional idea. In reality, it is the intention rooted in strong aversion which caused me to pull the trigger; and this is actually karma which will bring its appropriate results. Having pulled the trigger, no one can say if you’d actually die, and at which instance. You may be critically wounded and not die, or even if you did, the gap between the moment that the bullet hit your brain and the actual death-consciousness arising, there must be countless instances of consciousness of both the nature of cause and that of result. </p><p></p><p>As humans we are in a plane of existence where consciousness cannot arise without a physical base. We can’t deny also, that the brain is a vital organ of the human body. If it is damaged, it causes many problems, and when enough, this body becomes unsustainable. This is within the realm of material phenomena, one which is related to a particular set of mental phenomena. We can therefore say that the physical is “support condition†for the mental phenomena. And these physical bases have other material realities as further support and somewhere there is the role of this concept we call ‘brain’. However, we should not mix these different phenomena together in a way that we then confuse causes / resultants with conditionality and come up with wrong ideas. </p><p></p><p>If death is a mental phenomenon and is result of some cause in the past, we can’t at the same time then say that the damage in the brain is the “cause†of the death? Again just to remind, we need to distinguish between conventional ideas about cause and effect from that which takes place at the level of ultimate reality. And in this case we can say that the conditions within this particular body for the arising of consciousness constituting “life†ceases, which include experiences through all the senses as well as the mind, but this is not because of the damage in the brain, but because of death. </p><p> </p><p>This is probably not very convincing to you, since it requires a change of perspective at very basic levels of perception and thinking about one’s experiences.</p><p></p><p></p><p></p><p>Yes and no. Yes in the sense of my experiences must no doubt constitute moments of causes as well as those that are resultant. No, because my being in any particular place must include my having decided to get there and the efforts to do so, and although this is conditioned, it is not pre-determined. Actually, nothing is pre-determined, not even the results of karma. Theses arise by a complex set of conditions, and those that are from the past are only a part of it. </p><p></p><p>And I wouldn’t tie my present actions with yours in the past; otherwise there will be no end to this ‘revenge-like’ phenomenon. My aversion could in a way be said to have simply found its object, in other words killing you was not because you killed me in the past, but because I have so much strong aversion and instead of you, it could have found an object in anyone else. Your receiving the result likewise, could have been via someone else’s action and not mine.</p><p></p><p></p><p></p><p>Of course you will not understand and why should you? This idea about ‘collective karma’ can only be a case of misperception and wrong understanding.</p><p></p><p>Things happen, and in this case the tsunami. And just as in my explanation about the brain, we can understand that a great many people were deprived of the ‘support conditions’ for the continuation of life. There is nothing predetermined about this and neither is it random and without cause. And it is the same had it been just one individual who died from the incident. And in the end the phenomena is the same whether it is a tsunami, earthquake, car accident or slipping in the bathroom.</p><p></p><p>The falling back on the idea of ‘collective karma’ is probably due to the individual’s tendency to think in terms of determinism, if so, this is understandable if the only other option is belief in chaos and denial of causality. However there is also this idea about karma and that of conditionality that could be taken into consideration!...?</p><p></p><p></p><p></p><p>The point I’m trying to make is that if genuine kindness was behind our dealings with other people and we did understand its value, then there should be no doubt as to what the right course of action is, when faced with the question about pests. Moral actions can arise due to accumulated habit; however we may need to also encourage more kindness which will then act as a stronger basis for more moral actions to arise. Better still, if there is direct understanding into the nature of moral restraint, since here the motivation would then be good for its own sake without a need to be convinced by any kind of reasoning.</p><p></p><p></p><p></p><p></p><p>But one can always do better and should do. We may need to be aware of the overwhelming ignorance that is still there and be motivated to understand better all our experiences. </p><p></p><p></p><p></p><p>The far enemy of kindness is cruelty and ill-will, whereas its near enemy is attachment or selfish-affection. The former is seen as undesirable even to those under the influence of the latter. However when attachment is what defines our relationship with family and friends, this comes across as a good thing. This is so especially when hatred has been judged as undesirable and seen as standing opposite to the attachment. While hatred is accompanied by unpleasant feelings, attachment, the same as kindness, is with neutral or pleasant feelings. This is what makes these two ‘near’, although enemies. Also attachment has many forms and intensities and therefore quite easily appears as good to those of us who know only the grosser forms of it. Besides, aversion arises because we do not get what we are attached to or get what we do not like. All these factors combine in making attachment then, much more dangerous than aversion or hatred.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 146675, member: 586"] Seeker9 ji, I would think so too. It is highly unlikely that anyone would survive being shot by a double-barrel gun on the head. The workings of karma is considered one of the unthinkables and can drive us to madness if we try to figure out how it works and which action a particular experience must have been a result of. However we *can* develop an understanding with regard to the different kinds of experiences, beginning with distinguishing ones that are of the nature of result from those of the nature of cause. Death can’t be known directly in the same way that other kinds of mental phenomena which arise in a day can. However, based on the understanding of experiences in general, we can understand that it must be a mental reality and is resultant. My killing you, as I said, is only a conventional idea. In reality, it is the intention rooted in strong aversion which caused me to pull the trigger; and this is actually karma which will bring its appropriate results. Having pulled the trigger, no one can say if you’d actually die, and at which instance. You may be critically wounded and not die, or even if you did, the gap between the moment that the bullet hit your brain and the actual death-consciousness arising, there must be countless instances of consciousness of both the nature of cause and that of result. As humans we are in a plane of existence where consciousness cannot arise without a physical base. We can’t deny also, that the brain is a vital organ of the human body. If it is damaged, it causes many problems, and when enough, this body becomes unsustainable. This is within the realm of material phenomena, one which is related to a particular set of mental phenomena. We can therefore say that the physical is “support condition†for the mental phenomena. And these physical bases have other material realities as further support and somewhere there is the role of this concept we call ‘brain’. However, we should not mix these different phenomena together in a way that we then confuse causes / resultants with conditionality and come up with wrong ideas. If death is a mental phenomenon and is result of some cause in the past, we can’t at the same time then say that the damage in the brain is the “cause†of the death? Again just to remind, we need to distinguish between conventional ideas about cause and effect from that which takes place at the level of ultimate reality. And in this case we can say that the conditions within this particular body for the arising of consciousness constituting “life†ceases, which include experiences through all the senses as well as the mind, but this is not because of the damage in the brain, but because of death. This is probably not very convincing to you, since it requires a change of perspective at very basic levels of perception and thinking about one’s experiences. Yes and no. Yes in the sense of my experiences must no doubt constitute moments of causes as well as those that are resultant. No, because my being in any particular place must include my having decided to get there and the efforts to do so, and although this is conditioned, it is not pre-determined. Actually, nothing is pre-determined, not even the results of karma. Theses arise by a complex set of conditions, and those that are from the past are only a part of it. And I wouldn’t tie my present actions with yours in the past; otherwise there will be no end to this ‘revenge-like’ phenomenon. My aversion could in a way be said to have simply found its object, in other words killing you was not because you killed me in the past, but because I have so much strong aversion and instead of you, it could have found an object in anyone else. Your receiving the result likewise, could have been via someone else’s action and not mine. Of course you will not understand and why should you? This idea about ‘collective karma’ can only be a case of misperception and wrong understanding. Things happen, and in this case the tsunami. And just as in my explanation about the brain, we can understand that a great many people were deprived of the ‘support conditions’ for the continuation of life. There is nothing predetermined about this and neither is it random and without cause. And it is the same had it been just one individual who died from the incident. And in the end the phenomena is the same whether it is a tsunami, earthquake, car accident or slipping in the bathroom. The falling back on the idea of ‘collective karma’ is probably due to the individual’s tendency to think in terms of determinism, if so, this is understandable if the only other option is belief in chaos and denial of causality. However there is also this idea about karma and that of conditionality that could be taken into consideration!...? The point I’m trying to make is that if genuine kindness was behind our dealings with other people and we did understand its value, then there should be no doubt as to what the right course of action is, when faced with the question about pests. Moral actions can arise due to accumulated habit; however we may need to also encourage more kindness which will then act as a stronger basis for more moral actions to arise. Better still, if there is direct understanding into the nature of moral restraint, since here the motivation would then be good for its own sake without a need to be convinced by any kind of reasoning. But one can always do better and should do. We may need to be aware of the overwhelming ignorance that is still there and be motivated to understand better all our experiences. The far enemy of kindness is cruelty and ill-will, whereas its near enemy is attachment or selfish-affection. The former is seen as undesirable even to those under the influence of the latter. However when attachment is what defines our relationship with family and friends, this comes across as a good thing. This is so especially when hatred has been judged as undesirable and seen as standing opposite to the attachment. While hatred is accompanied by unpleasant feelings, attachment, the same as kindness, is with neutral or pleasant feelings. This is what makes these two ‘near’, although enemies. Also attachment has many forms and intensities and therefore quite easily appears as good to those of us who know only the grosser forms of it. Besides, aversion arises because we do not get what we are attached to or get what we do not like. All these factors combine in making attachment then, much more dangerous than aversion or hatred. [/QUOTE]
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