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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: 143947" data-attributes="member: 586"><p>Kanwaljit ji,</p><p></p><p></p><p>Quote:Kj:</p><p>I think the best moment is post adulthood when someone reconnects to religion (or connects to a religion for first time). </p><p></p><p></p><p>C: I don’t think this is necessarily so. Just because we are attracted to a religion does not necessarily mean that we understand what it is that we are seeking. Obviously we start off with ignorance and some craving, even when it is a reaction to the perception of something being wrong with our lives. The teachings do not have any magical effect, and people find what they seek in it. So religion likely becomes just another object of attachment, conceit and view. And when added with the fact that as adults, reactions rooted in these three proliferations have become habitual, things become even harder especially given the possibility of being fooled into thinking that one is on the right track. </p><p></p><p>Kanwaljit:</p><p>Yes it shouldn't be superficial, you have to dig inside your soul like a mole, continuously, go deeper and deeper!</p><p></p><p></p><p><span style="color: Blue">Con: I think we need to be precise in this matter. </span></p><p><span style="color: Blue"></span></p><p><span style="color: Blue">What is it to be superficial, what is it to be deep and what is it to ‘dig inside’? If we start off with wrong perception and wrong understanding, the end result must also be wrong, although it would appear right to the one in whom it is all happening. </span></p><p><span style="color: Blue"></span></p><p><span style="color: Blue">Introspection is an activity much praised by all; however this is almost all the time, a navel-gazing activity. Understanding must be involved every step of the way, if not, what appears sincere and aimed at self-knowledge may in fact just be a trick played by ‘self’ to perpetuate itself.</span></p><p><span style="color: Blue"></span></p><p><span style="color: Blue">We may appear to think less and less about other people and grow to consider more, our own reactions to situations. But this could well be aimed at the kind of results which arouses pleasant feelings to which we are then attached, which is no different from what use to happen while involved in judging other people. So is this deep or is it as superficial as ever? If it is simply a reaction to pleasant feelings as used to happen, could one then said to have dug any deeper inside? </span></p><p><span style="color: Blue"></span></p><p><span style="color: Blue">One needs to take care not to be taken in by the perception of a ‘self’ who must dig deeper into his own mind or some such. After all if a ‘self’ does not in fact exist and the idea of mind is based on the perception of something ‘lasting in time’, this would then not be a good starting point. </span></p><p><span style="color: Blue"></span></p><p><span style="color: Blue">But of course it is to be expected that we would start off mostly going wrong, and in fact this would happen quite often all the way through until wisdom has been developed to some good extent. The point however is that we need to recognize wrong as wrong and not mistake it for right and insist upon it.</span></p><p><span style="color: Blue"></span></p><p>===</p><p><snip></p><p>C: Conventional situations are not real since they can only ever be “thought about”. Anything about it which comes across as truth or untruth, must also therefore be a product of thinking about things based on difference in information. </p><p></p><p>Kanwaljit:</p><p>I am talking about the fact that not everyone can see the big picture. And change of judgement revolves around finding more pieces to the puzzle than you thought.</p><p></p><p></p><p><span style="color: #0000ff">Con: And what I was saying is that this applies only to conventional reality and situations. This is not to say that thinking as you suggest is useless, indeed it must be useful in our day to day living particularly when involving interaction with other people. However I distinguish such thinking from the development of wisdom itself. Besides, as I suggested with regard to the idea of introspection, here too, attachment and self-view may well be the motivating factor. In which case, the end result will only have the appearance of wisdom, but not so in reality. </span></p><p><span style="color: #0000ff"></span></p><p><span style="color: #0000ff">The development of understanding must have the present moment reality as object. This is not something that we ‘think about’, indeed if we find ourselves thinking too much about it, this is likely because of attachment, while the correct development of understanding must necessarily involve some degree of detachment. </span></p><p><span style="color: #0000ff"></span></p><p>=====</p><p><snip></p><p>Kanwaljit:</p><p>This is example of not looking before you leap. We think we know everything or so. We fire our mouths at first word of criticism from someone. And basically everyone is unhappy.</p><p></p><p></p><p><span style="color: #0000ff">Con: Again, although this is good advice, it does not necessarily point to the development of wisdom, the kind that I refer to. ‘Looking before one leaps’ may be a result of understanding there and then, the unwholesome state of mind arisen. However it is also possible that some self-serving motives was underlying of which one was not aware, but which comes across as sincere. On the social level this may appear to have resulted in good, however in terms of the development of wisdom and other good states, no good likely happened at all. </span></p><p></p><p>=====</p><p>Quote:Kj:</p><p>So what happens when you die? Does the world become a fiction for you? Or you become a fiction for the world?</p><p></p><p></p><p>C: All we know is ‘conventional’ death just as it is with everything else. We are swimming in the ocean of concepts from birth to death and therefore our life is lived like in a dream. In reality death is a particular type of resultant consciousness, so is the case with birth. And what we call ‘life’ is composed of yet other types of resultant consciousness, interspersed with moments of volitional consciousness which are of the nature of cause. When death arises, it is followed immediately by rebirth as another being. But conditionality rolls on whether we are here or somewhere else. </p><p></p><p>Kanwaljit:</p><p>Well said.. death as consciousness! And immediate rebirth.. Hmm.</p><p></p><p></p><p><span style="color: #0000ff">Con: <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></span></p><p><span style="color: #0000ff">Just like now really.</span></p><p><span style="color: #0000ff">One moment of consciousness falls away which must give rise to another moment, as long as the fuel remains. The fuel is not this ‘body’ which we have grown to identify with and associated with ‘our life’. But is the attachment which we’ve accumulated over the endless round of existence and which we clearly have kept adding to in this life itself. </span></p><p><span style="color: #0000ff"></span></p><p><span style="color: #0000ff">Almost no one ever thinks to study consciousness itself, being that ignorance invariably arises and with this follows attachment and wrong understanding that have ‘concepts’ as object. With no understanding of the reality of the moment, the inclination is to then take those perceptions very seriously. From this we then go on to deny ideas that lie outside of our world view. </span></p><p><span style="color: #0000ff"></span></p><p><span style="color: #0000ff">We deny rebirth, but do we know the “birth” of this life!? Have we ever had any inclination to even wonder about it, or do we just push it to the back of our minds or explain it away one way or another? Do we not end up denying that which we have zero understanding about or which we misunderstand completely? Is this not like a child covering her eyes with her hands, believing then that the object in front of her must have therefore disappeared?</span></p></blockquote><p></p>
[QUOTE="Archived_member14, post: 143947, member: 586"] Kanwaljit ji, Quote:Kj: I think the best moment is post adulthood when someone reconnects to religion (or connects to a religion for first time). C: I don’t think this is necessarily so. Just because we are attracted to a religion does not necessarily mean that we understand what it is that we are seeking. Obviously we start off with ignorance and some craving, even when it is a reaction to the perception of something being wrong with our lives. The teachings do not have any magical effect, and people find what they seek in it. So religion likely becomes just another object of attachment, conceit and view. And when added with the fact that as adults, reactions rooted in these three proliferations have become habitual, things become even harder especially given the possibility of being fooled into thinking that one is on the right track. Kanwaljit: Yes it shouldn't be superficial, you have to dig inside your soul like a mole, continuously, go deeper and deeper! [COLOR="Blue"]Con: I think we need to be precise in this matter. What is it to be superficial, what is it to be deep and what is it to ‘dig inside’? If we start off with wrong perception and wrong understanding, the end result must also be wrong, although it would appear right to the one in whom it is all happening. Introspection is an activity much praised by all; however this is almost all the time, a navel-gazing activity. Understanding must be involved every step of the way, if not, what appears sincere and aimed at self-knowledge may in fact just be a trick played by ‘self’ to perpetuate itself. We may appear to think less and less about other people and grow to consider more, our own reactions to situations. But this could well be aimed at the kind of results which arouses pleasant feelings to which we are then attached, which is no different from what use to happen while involved in judging other people. So is this deep or is it as superficial as ever? If it is simply a reaction to pleasant feelings as used to happen, could one then said to have dug any deeper inside? One needs to take care not to be taken in by the perception of a ‘self’ who must dig deeper into his own mind or some such. After all if a ‘self’ does not in fact exist and the idea of mind is based on the perception of something ‘lasting in time’, this would then not be a good starting point. But of course it is to be expected that we would start off mostly going wrong, and in fact this would happen quite often all the way through until wisdom has been developed to some good extent. The point however is that we need to recognize wrong as wrong and not mistake it for right and insist upon it. [/COLOR] === <snip> C: Conventional situations are not real since they can only ever be “thought about”. Anything about it which comes across as truth or untruth, must also therefore be a product of thinking about things based on difference in information. Kanwaljit: I am talking about the fact that not everyone can see the big picture. And change of judgement revolves around finding more pieces to the puzzle than you thought. [COLOR="#0000ff"]Con: And what I was saying is that this applies only to conventional reality and situations. This is not to say that thinking as you suggest is useless, indeed it must be useful in our day to day living particularly when involving interaction with other people. However I distinguish such thinking from the development of wisdom itself. Besides, as I suggested with regard to the idea of introspection, here too, attachment and self-view may well be the motivating factor. In which case, the end result will only have the appearance of wisdom, but not so in reality. The development of understanding must have the present moment reality as object. This is not something that we ‘think about’, indeed if we find ourselves thinking too much about it, this is likely because of attachment, while the correct development of understanding must necessarily involve some degree of detachment. [/COLOR] ===== <snip> Kanwaljit: This is example of not looking before you leap. We think we know everything or so. We fire our mouths at first word of criticism from someone. And basically everyone is unhappy. [COLOR="#0000ff"]Con: Again, although this is good advice, it does not necessarily point to the development of wisdom, the kind that I refer to. ‘Looking before one leaps’ may be a result of understanding there and then, the unwholesome state of mind arisen. However it is also possible that some self-serving motives was underlying of which one was not aware, but which comes across as sincere. On the social level this may appear to have resulted in good, however in terms of the development of wisdom and other good states, no good likely happened at all. [/COLOR] ===== Quote:Kj: So what happens when you die? Does the world become a fiction for you? Or you become a fiction for the world? C: All we know is ‘conventional’ death just as it is with everything else. We are swimming in the ocean of concepts from birth to death and therefore our life is lived like in a dream. In reality death is a particular type of resultant consciousness, so is the case with birth. And what we call ‘life’ is composed of yet other types of resultant consciousness, interspersed with moments of volitional consciousness which are of the nature of cause. When death arises, it is followed immediately by rebirth as another being. But conditionality rolls on whether we are here or somewhere else. Kanwaljit: Well said.. death as consciousness! And immediate rebirth.. Hmm. [COLOR="#0000ff"]Con: :-) Just like now really. One moment of consciousness falls away which must give rise to another moment, as long as the fuel remains. The fuel is not this ‘body’ which we have grown to identify with and associated with ‘our life’. But is the attachment which we’ve accumulated over the endless round of existence and which we clearly have kept adding to in this life itself. Almost no one ever thinks to study consciousness itself, being that ignorance invariably arises and with this follows attachment and wrong understanding that have ‘concepts’ as object. With no understanding of the reality of the moment, the inclination is to then take those perceptions very seriously. From this we then go on to deny ideas that lie outside of our world view. We deny rebirth, but do we know the “birth” of this life!? Have we ever had any inclination to even wonder about it, or do we just push it to the back of our minds or explain it away one way or another? Do we not end up denying that which we have zero understanding about or which we misunderstand completely? Is this not like a child covering her eyes with her hands, believing then that the object in front of her must have therefore disappeared?[/COLOR] [/QUOTE]
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