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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: 144297" data-attributes="member: 586"><p>Ambarsaria ji,</p><p></p><p></p><p>A:</p><p>Confused ji I wrote that knowing the danger but felt it will be worthwhile to contrast. I can correct or change as you explained.</p><p></p><p></p><p>Con: I thought that this more or less might have been the case. <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p><p></p><p>==</p><p>A:</p><p>In terms of the following,</p><p>Quote:more to do with working with certain set principles?</p><p></p><p><span style="color: Red">Sri Guru Granth Sahib ji is a holy book that through a question and answer type logic elicits your understanding</span></p><p><span style="color: Red">It is an interactive treatise to develop understanding and is not laid out in defining a set of all inclusive rules or principles and listed in specific order of precedence or priority</span></p><p><span style="color: Red">So this I classified as "through understanding" versus if there are stages of enlightenment definition and movement from one stage to the next as being different.</span></p><p><span style="color: Red">I probably missed something and appreciate your comments or rebuke from a Buddhism perspective!</span></p><p></p><p></p><p>Con: You think that the idea about stages of enlightenment is incompatible with that of understanding got through listening and discussing? </p><p></p><p>I think it was in this thread itself that I mentioned that the conditions for the development of right understanding leading to enlightenment are:</p><p>1. Hearing the Truth.</p><p>2. Association with the wise.</p><p>3. Wise reflection.</p><p>4. Practice in accordance with the Truth.</p><p></p><p>The above applies not only to those who have yet to reach the first stage, but also those who have, but yet to reach the final stage of enlightenment. Indeed the first three stages are said to ‘need more work’, and even if one has reached the stage when ‘no work needs to be done’, no one ever says no to ‘hearing and discussing’ the Truth. But of course, all this has value only if the ‘Truth’ heard is indeed the Truth. After all the Greeks also value dialogue and questioning, which to me has no real value, being that what they do talk about is not the Truth, can only therefore lead to more attachment and ignorance.</p><p></p><p>The stages of enlightenment point to the fact of particular unwholesome tendencies at each stage being eradicated completely, beginning at stage one with, wrong understanding, doubt, tendency to rite and ritual, miserliness and envy. Ignorance, conceit and craving for being are eradicated at the final stage. Even the Buddha when he was under the Bodhi tree, had to pass through all these four stages, although in his case, one succeeding the other very rapidly. In conclusion therefore, as far as I’m concerned, anyone, anywhere, if they claim full enlightenment, would have to have experienced these four stages. </p><p></p><p>====</p><p>A:</p><p>Also the following please,</p><p>Quote:So in fact, incarnation or reincarnation is compatible with the belief in soul or Atman <span style="color: #ff0000">(Is this Tibetan Buddhism belief!) more than it does with those who believe in non-self or Anatta </span></p><p><span style="color: #ff0000">(Is this your belief and is it part of Buddhism and a common referencable name for it!). </span></p><p><span style="color: #ff0000"></span></p><p></p><p>Con: The Tibetans will of course deny that they believe in soul or Atman. I however do not judge a person’s position from what he thinks he beliefs or admits to. The Tibetans would talk a lot about dependent origination which points to co-dependence of mental and physical phenomena and meant to explain the very ‘existence of life’. They’d also stress much on the idea of ‘emptiness’, which although is meant to discourage clinging to all phenomena, is in fact aimed at denying their very existence in order to then assert a belief in a kind of underlying ground of being, supposedly from which all phenomena arise and fall away and are interrelated. </p><p></p><p>While dependent origination was indeed taught by the Buddha and explains why there must be birth and rebirth. And while ‘emptiness’ can be said to come out from his teachings about Anatta or non-self. The Tibetan Buddhists however end up misinterpreting and mixing these two concepts together in a way which only reinforces what must in the end be a perverted understanding of the Buddha’s message.</p><p></p><p>This above and their idea about ‘reincarnation’ (as against rebirth) points to the fact of an unwillingness to forgo of the idea of an abiding ‘self’ which moves on from life to another and which at the end (upon death of the fully enlightened), reap the fruit of success. In other words, it is self-view which is what motivates the beliefs and peculiar interpretations, yet it is self-view which must be dealt with before any other kinds of unwanted states can be seen through and finally eradicated. </p><p></p><p>Yes, there is no ‘self’ and a correct understanding is that all phenomena, both physical and mental, are Anatta or non-self. This is the Buddhist understanding. </p><p></p><p>=====</p><p>A:</p><p><span style="color: #ff0000">Sikhism believes in Atma or Soul but not in the context of incarnation or reincarnation.</span></p><p></p><p>Con: Yes, I see a lot of resistance to the idea of continuation of accumulated tendencies as another ‘being’, beyond this particular life.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 144297, member: 586"] Ambarsaria ji, A: Confused ji I wrote that knowing the danger but felt it will be worthwhile to contrast. I can correct or change as you explained. Con: I thought that this more or less might have been the case. :-) == A: In terms of the following, Quote:more to do with working with certain set principles? [COLOR="Red"]Sri Guru Granth Sahib ji is a holy book that through a question and answer type logic elicits your understanding It is an interactive treatise to develop understanding and is not laid out in defining a set of all inclusive rules or principles and listed in specific order of precedence or priority So this I classified as "through understanding" versus if there are stages of enlightenment definition and movement from one stage to the next as being different. I probably missed something and appreciate your comments or rebuke from a Buddhism perspective![/COLOR] Con: You think that the idea about stages of enlightenment is incompatible with that of understanding got through listening and discussing? I think it was in this thread itself that I mentioned that the conditions for the development of right understanding leading to enlightenment are: 1. Hearing the Truth. 2. Association with the wise. 3. Wise reflection. 4. Practice in accordance with the Truth. The above applies not only to those who have yet to reach the first stage, but also those who have, but yet to reach the final stage of enlightenment. Indeed the first three stages are said to ‘need more work’, and even if one has reached the stage when ‘no work needs to be done’, no one ever says no to ‘hearing and discussing’ the Truth. But of course, all this has value only if the ‘Truth’ heard is indeed the Truth. After all the Greeks also value dialogue and questioning, which to me has no real value, being that what they do talk about is not the Truth, can only therefore lead to more attachment and ignorance. The stages of enlightenment point to the fact of particular unwholesome tendencies at each stage being eradicated completely, beginning at stage one with, wrong understanding, doubt, tendency to rite and ritual, miserliness and envy. Ignorance, conceit and craving for being are eradicated at the final stage. Even the Buddha when he was under the Bodhi tree, had to pass through all these four stages, although in his case, one succeeding the other very rapidly. In conclusion therefore, as far as I’m concerned, anyone, anywhere, if they claim full enlightenment, would have to have experienced these four stages. ==== A: Also the following please, Quote:So in fact, incarnation or reincarnation is compatible with the belief in soul or Atman [COLOR="#ff0000"](Is this Tibetan Buddhism belief!) more than it does with those who believe in non-self or Anatta (Is this your belief and is it part of Buddhism and a common referencable name for it!). [/COLOR] Con: The Tibetans will of course deny that they believe in soul or Atman. I however do not judge a person’s position from what he thinks he beliefs or admits to. The Tibetans would talk a lot about dependent origination which points to co-dependence of mental and physical phenomena and meant to explain the very ‘existence of life’. They’d also stress much on the idea of ‘emptiness’, which although is meant to discourage clinging to all phenomena, is in fact aimed at denying their very existence in order to then assert a belief in a kind of underlying ground of being, supposedly from which all phenomena arise and fall away and are interrelated. While dependent origination was indeed taught by the Buddha and explains why there must be birth and rebirth. And while ‘emptiness’ can be said to come out from his teachings about Anatta or non-self. The Tibetan Buddhists however end up misinterpreting and mixing these two concepts together in a way which only reinforces what must in the end be a perverted understanding of the Buddha’s message. This above and their idea about ‘reincarnation’ (as against rebirth) points to the fact of an unwillingness to forgo of the idea of an abiding ‘self’ which moves on from life to another and which at the end (upon death of the fully enlightened), reap the fruit of success. In other words, it is self-view which is what motivates the beliefs and peculiar interpretations, yet it is self-view which must be dealt with before any other kinds of unwanted states can be seen through and finally eradicated. Yes, there is no ‘self’ and a correct understanding is that all phenomena, both physical and mental, are Anatta or non-self. This is the Buddhist understanding. ===== A: [COLOR="#ff0000"]Sikhism believes in Atma or Soul but not in the context of incarnation or reincarnation.[/COLOR] Con: Yes, I see a lot of resistance to the idea of continuation of accumulated tendencies as another ‘being’, beyond this particular life. [/QUOTE]
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