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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: 143803" data-attributes="member: 586"><p>Ambarsaria ji,</p><p></p><p></p><p></p><p>Thanks for your questions.</p><p>I’m going to get into some details, so please read with patience.</p><p></p><p>==</p><p>Ambarsaria:</p><p>-Intellectual understanding that develops little by little does it not become part of your sub-conscious and accumulates</p><p></p><p>Cf: There is no subconscious in the Buddhist teachings. The concept as is used in psychology is the result of not understanding the nature of consciousness and the accompanying mental factors. </p><p></p><p>There can only be one consciousness through one of the five senses and the mind arising at one time. Consciousness is chief in experiencing, however it must arise with at least seven mental factors namely, feeling, contact, perception (or memory), intention, concentration, attention and life faculty each performing their particular functions without which there can’t be any experience. This minimum seven is only in the case of ‘resultant’ consciousness such as seeing, hearing, smelling etc. During moments of impulsion which follow these and at other times, and which are of the nature of ‘cause’, there must however be other mental factors to act as support such as, applied thought, discursive thought, energy, interest and so on, and these must be rooted either by the unwholesome roots namely attachment, aversion and ignorance or the wholesome ones, namely non-attachment, non-aversion and wisdom. </p><p></p><p>From the above you can see that ‘feeling’ and ‘perception’ arises with every moment of consciousness and one can reflect on how these two play very important roles in our moment to moment experiences. This is why in the classification into the ‘Five Groups of Existence’ which human beings in the final analysis are, both these make up each one group. The other three are consciousness, mental formations and matter. All other mental factors apart from feeling and perception come under the group, ‘mental formations’. This is because, greed, aversion, kindness, understanding, ignorance, shame, shamelessness, generosity, miserliness, confidence, doubt and so on, these when they arise, accumulate as tendency. </p><p></p><p>This accumulation however is in the consciousness itself which when falling away, conditions the next moment of consciousness and transfers so-to-speak, all that has been accumulated from the past onto it. Remember however, that we are talking about a “mental reality” and this has no shape or form. So we need to be careful about imagining how this works, taking care not to become confused because we are able to conceive of it only in terms of something which has shape and form. </p><p></p><p>There is no limit as to how much of the tendencies is accumulated and carried on from one life to another. When attachment arises however, aversion cannot. Does this then mean that the latter is not there? No, all the tendencies exist, but when one manifests, the others lie dormant within the consciousness itself. And when the conditions are right for these, any one of them can arise while the others do not.</p><p></p><p>Consciousness arises and falls away so fast that it gives the impression not only of continuity, but also the illusion that many things are happening at the same time. But allow me to give an illustration:</p><p></p><p>Seeing arises to experience visible object. If this is a pleasant object, attachment arises immediately and begins to think about it. There must be many, many life-continuum consciousness in between each process. But also before one can begin to recognize any object and subsequently label it, there must be many more instances of raw ‘seeing’ and the thinking which gradually adds a sense of dimension, with perception working its way at recognizing based on past experiences. All this would have involved trillions of mind moments and by the time we even begin to ‘consider’ the object, many more would have arisen and fallen away.</p><p></p><p>It is understandable therefore that a psychologist posits the idea of subconscious to explain what is hidden as a result of his own ignorance. </p><p></p><p>So to answer your question about intellectual understanding, yes it does accumulate as tendency, but in the consciousness itself.</p><p></p><p>====</p><p>Ambarsaria:</p><p>-This then has the effect of your auto response without thinking and following the truth</p><p></p><p>Cf: There are many levels of understanding. When strong enough, it can arise instead of attachment and ignorance, the moment we wake up in the morning. And yes, just as attachment can arise for example, with regard to ‘sound’, so can wisdom arise to understand sound as just sound. Indeed this is what is encouraged all the time, even when the understanding is obviously very weak, namely to understand the reality by their characteristic and not to be concerned about the names / labels. </p><p></p><p>====</p><p>Ambarsaria:</p><p>-Where one has not developed the right understanding, we will still have the wrong understanding in our subconscious</p><p></p><p>Cf: We will continue to have wrong understanding accumulated as tendency unless we have reached the first stage of enlightenment when this tendency is eradicated completely. But yes, in the meantime any direct understanding works to weaken the overall tendency to wrong understanding.</p><p></p><p>====</p><p>Ambarsaria:</p><p>-So our subconscious without involvement will still allow wrong</p><p></p><p>Cf: Not subconscious of course, but yes as long as there is the tendency, anything can happen, including deeds that we can’t imagine we could do.</p><p></p><p>====</p><p>Ambarsaria:</p><p>-Is the learning process actually displacing wrong with right over time in the sub-conscious</p><p></p><p>Cf: The process is sometimes identified as “straightening of view”. It involves amongst other things, recognizing wrong as wrong when it arises.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 143803, member: 586"] Ambarsaria ji, Thanks for your questions. I’m going to get into some details, so please read with patience. == Ambarsaria: -Intellectual understanding that develops little by little does it not become part of your sub-conscious and accumulates Cf: There is no subconscious in the Buddhist teachings. The concept as is used in psychology is the result of not understanding the nature of consciousness and the accompanying mental factors. There can only be one consciousness through one of the five senses and the mind arising at one time. Consciousness is chief in experiencing, however it must arise with at least seven mental factors namely, feeling, contact, perception (or memory), intention, concentration, attention and life faculty each performing their particular functions without which there can’t be any experience. This minimum seven is only in the case of ‘resultant’ consciousness such as seeing, hearing, smelling etc. During moments of impulsion which follow these and at other times, and which are of the nature of ‘cause’, there must however be other mental factors to act as support such as, applied thought, discursive thought, energy, interest and so on, and these must be rooted either by the unwholesome roots namely attachment, aversion and ignorance or the wholesome ones, namely non-attachment, non-aversion and wisdom. From the above you can see that ‘feeling’ and ‘perception’ arises with every moment of consciousness and one can reflect on how these two play very important roles in our moment to moment experiences. This is why in the classification into the ‘Five Groups of Existence’ which human beings in the final analysis are, both these make up each one group. The other three are consciousness, mental formations and matter. All other mental factors apart from feeling and perception come under the group, ‘mental formations’. This is because, greed, aversion, kindness, understanding, ignorance, shame, shamelessness, generosity, miserliness, confidence, doubt and so on, these when they arise, accumulate as tendency. This accumulation however is in the consciousness itself which when falling away, conditions the next moment of consciousness and transfers so-to-speak, all that has been accumulated from the past onto it. Remember however, that we are talking about a “mental reality” and this has no shape or form. So we need to be careful about imagining how this works, taking care not to become confused because we are able to conceive of it only in terms of something which has shape and form. There is no limit as to how much of the tendencies is accumulated and carried on from one life to another. When attachment arises however, aversion cannot. Does this then mean that the latter is not there? No, all the tendencies exist, but when one manifests, the others lie dormant within the consciousness itself. And when the conditions are right for these, any one of them can arise while the others do not. Consciousness arises and falls away so fast that it gives the impression not only of continuity, but also the illusion that many things are happening at the same time. But allow me to give an illustration: Seeing arises to experience visible object. If this is a pleasant object, attachment arises immediately and begins to think about it. There must be many, many life-continuum consciousness in between each process. But also before one can begin to recognize any object and subsequently label it, there must be many more instances of raw ‘seeing’ and the thinking which gradually adds a sense of dimension, with perception working its way at recognizing based on past experiences. All this would have involved trillions of mind moments and by the time we even begin to ‘consider’ the object, many more would have arisen and fallen away. It is understandable therefore that a psychologist posits the idea of subconscious to explain what is hidden as a result of his own ignorance. So to answer your question about intellectual understanding, yes it does accumulate as tendency, but in the consciousness itself. ==== Ambarsaria: -This then has the effect of your auto response without thinking and following the truth Cf: There are many levels of understanding. When strong enough, it can arise instead of attachment and ignorance, the moment we wake up in the morning. And yes, just as attachment can arise for example, with regard to ‘sound’, so can wisdom arise to understand sound as just sound. Indeed this is what is encouraged all the time, even when the understanding is obviously very weak, namely to understand the reality by their characteristic and not to be concerned about the names / labels. ==== Ambarsaria: -Where one has not developed the right understanding, we will still have the wrong understanding in our subconscious Cf: We will continue to have wrong understanding accumulated as tendency unless we have reached the first stage of enlightenment when this tendency is eradicated completely. But yes, in the meantime any direct understanding works to weaken the overall tendency to wrong understanding. ==== Ambarsaria: -So our subconscious without involvement will still allow wrong Cf: Not subconscious of course, but yes as long as there is the tendency, anything can happen, including deeds that we can’t imagine we could do. ==== Ambarsaria: -Is the learning process actually displacing wrong with right over time in the sub-conscious Cf: The process is sometimes identified as “straightening of view”. It involves amongst other things, recognizing wrong as wrong when it arises. [/QUOTE]
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