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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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The God Element
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<blockquote data-quote="Archived_member14" data-source="post: 143561" data-attributes="member: 586"><p>Ambarsaria ji,</p><p></p><p>There is good reason why we should avoid a discussion on this topic. It would have been better had Msbaath ji made it clear from the beginning that the Buddha was not included in his or her mention of ‘enlightened’ people. But since you have asked, I think I should give a response, but would suggest that we leave it here and not go any further after this.</p><p></p><p>====</p><p></p><p></p><p>C: Only one enlightened person will understand what another enlightened person has experienced. In terms of what otherwise is the object of experience, that of enlightenment will be expressed in terms of negating all those other experiences. </p><p></p><p>====</p><p></p><p></p><p>C: Sorry I do not agree with this line of enquiry, since the fact is that the Buddha did not believe in God and Guru Nanak did so. Enlightenment is supposed to reveal the “Truth” and this is then taught to others. And it is this Truth expressed which is what attracts the followers and maintains their confidence. Had it been that it does not really matter what the conclusion arrived at is, such confidence could not be aroused. </p><p></p><p>====</p><p>Ambarsaria:</p><p>Without having the benefit of their physical presence amidst us, I humbly submit that they will be closer rather than further to their realization. For me "great minds think alike but not 100% similar".</p><p></p><p></p><p></p><p>====</p><p></p><p></p><p>C: I surely would like to hear what the basis for this is. But it is perhaps better that I not insist on it.</p><p></p><p>==== </p><p></p><p></p><p>C: There is really no need to think in terms of the quality of the ‘experience’ itself. But one thing that caught my attention in Msbaath ji’s original message was the idea that “all enlightened people would come to the same conclusion”. This is because a similar idea is expressed in Buddhism as well, namely that all enlightened people of the past and future would arrive at the same Truth and end up teaching the same thing.</p><p></p><p>====</p><p></p><p></p><p>C: No two moments are ever the same, including what goes on within the individual. But in terms of what “kind” of mental and physical phenomena there are, the experience of “seeing” for example, is the same for a fish, an insect or a man. Being that seeing has a particular characteristic, function, manifestation and proximate cause which are not the same as in the case of say, hearing or thinking. So sure, wisdom understands that no two moments are ever the same; however it must also have arrived at the conclusion that the elements are what they are and what conditions them. This latter is what all those who “know” will also agree upon. </p><p></p><p>====</p><p></p><p></p><p>C: And the question is, can two persons both enlightened, come to a different conclusion about the Truth?</p><p></p><p>====</p><p></p><p></p><p>C: Yes, it would manifest in the actions performed. However, this is not really how we determine if someone is enlightened or not. Obviously, the person judging would himself have to have a good degree of understanding, but I’d suggest that this person will not be looking so much at the results, but rather the “causes”. And one sure way for this to happen, is to be involved in a discussion with the individuals concerned.</p><p></p><p>====</p><p></p><p></p><p>C: I appreciate the initiative. </p><p></p><p>Regards.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 143561, member: 586"] Ambarsaria ji, There is good reason why we should avoid a discussion on this topic. It would have been better had Msbaath ji made it clear from the beginning that the Buddha was not included in his or her mention of ‘enlightened’ people. But since you have asked, I think I should give a response, but would suggest that we leave it here and not go any further after this. ==== C: Only one enlightened person will understand what another enlightened person has experienced. In terms of what otherwise is the object of experience, that of enlightenment will be expressed in terms of negating all those other experiences. ==== C: Sorry I do not agree with this line of enquiry, since the fact is that the Buddha did not believe in God and Guru Nanak did so. Enlightenment is supposed to reveal the “Truth” and this is then taught to others. And it is this Truth expressed which is what attracts the followers and maintains their confidence. Had it been that it does not really matter what the conclusion arrived at is, such confidence could not be aroused. ==== Ambarsaria: Without having the benefit of their physical presence amidst us, I humbly submit that they will be closer rather than further to their realization. For me "great minds think alike but not 100% similar". ==== C: I surely would like to hear what the basis for this is. But it is perhaps better that I not insist on it. ==== C: There is really no need to think in terms of the quality of the ‘experience’ itself. But one thing that caught my attention in Msbaath ji’s original message was the idea that “all enlightened people would come to the same conclusion”. This is because a similar idea is expressed in Buddhism as well, namely that all enlightened people of the past and future would arrive at the same Truth and end up teaching the same thing. ==== C: No two moments are ever the same, including what goes on within the individual. But in terms of what “kind” of mental and physical phenomena there are, the experience of “seeing” for example, is the same for a fish, an insect or a man. Being that seeing has a particular characteristic, function, manifestation and proximate cause which are not the same as in the case of say, hearing or thinking. So sure, wisdom understands that no two moments are ever the same; however it must also have arrived at the conclusion that the elements are what they are and what conditions them. This latter is what all those who “know” will also agree upon. ==== C: And the question is, can two persons both enlightened, come to a different conclusion about the Truth? ==== C: Yes, it would manifest in the actions performed. However, this is not really how we determine if someone is enlightened or not. Obviously, the person judging would himself have to have a good degree of understanding, but I’d suggest that this person will not be looking so much at the results, but rather the “causes”. And one sure way for this to happen, is to be involved in a discussion with the individuals concerned. ==== C: I appreciate the initiative. Regards. [/QUOTE]
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