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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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Sikh Sikhi Sikhism
Do You Believe Guru Nanak Dev Ji Became MUKT/”got Salvation”?
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<blockquote data-quote="Archived_member14" data-source="post: 175694" data-attributes="member: 586"><p>Vouthon ji,</p><p></p><p></p><p></p><p></p><p>And your response emanates from right view with loving kindness and some compassion as driving force? ;-)</p><p>In the Buddhist teachings “delusion” is another word for ignorance, one of the three unwholesome roots. You don't have a problem with this do you? But of course, I use delusion not to signify ignorance, which would mean that I would accuse you of being deluded all the time, but wrong view. Yes, I could have used “misunderstand” instead, but “delusion” happens to be louder. ;-) It was meant not to insult, but to shake. Could it be that it was the attachment accompanying conceit that confronted those words of mine? </p><p></p><p></p><p></p><p></p><p>You had written:</p><p>“that all things are impermanent, that this impermanence causes suffering, that this impermanence means that all things in creation are "Not Self"”</p><p></p><p>You place the concept of creator in the same sentence where you try to point out the fact of impermanence, suffering and non-self which makes it a contradiction, and you accuse me of overreacting?</p><p></p><p></p><p></p><p></p><p>So it is not a contradiction to believe in the concept of creator / creation and at the same time, that phenomena are conditioned with the characteristic of impermanence, non-self and suffering?</p><p></p><p></p><p></p><p></p><p>Perhaps another time in another thread we can get into a more detailed discussion. For now I think, my response to what follows should shed some light. </p><p></p><p></p><p></p><p></p><p>Or perhaps you could read some of what I've posted here in the past. I assumed that you have read some of those responses, and I was wrong? Anyway, if what follows does not suffice, let me know.</p><p></p><p></p><p></p><p></p><p>No, it posits that you do not know or understand what those things are.</p><p></p><p></p><p></p><p></p><p>The question was to make known the kind of perception used as basis upon which you then apply those ideas.</p><p></p><p></p><p></p><p></p><p>See, I was right to ask you those questions.</p><p>A human being in the above context is not a reality, but a concept / idea. So is oxygen and nutrients. Conditionality as taught by the Buddha exists between mental and physical phenomena, which is what the Noble Truth of Dukkha or Suffering is about. It is the Five Aggregates that you happen to cite in your last message. A human being is therefore in reality, these five aggregates arisen in one moment, only to be replaced by another set of five aggregates. *This* is the impermanency, suffering and non-self as marks of existence referred to by the Buddha. </p><p></p><p></p><p></p><p></p><p>This is what exactly the Buddha said:</p><p></p><p>Loka Sutta: The World </p><p></p><p>Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One: "'The world, the world' it is said. In what respect does the word 'world' apply?</p><p></p><p>"Insofar as it disintegrates, monk, it is called the 'world.' Now what disintegrates? The eye disintegrates. Forms disintegrate. Consciousness at the eye disintegrates. Contact at the eye disintegrates. And whatever there is that arises in dependence on contact at the eye — experienced as pleasure, pain or neither-pleasure-nor-pain — that too disintegrates.</p><p></p><p>"The ear disintegrates. Sounds disintegrate...</p><p></p><p>"The nose disintegrates. Aromas disintegrate...</p><p></p><p>"The tongue disintegrates. Tastes disintegrate...</p><p></p><p>"The body disintegrates. Tactile sensations disintegrate...</p><p></p><p>"The intellect disintegrates. Ideas disintegrate. Consciousness at the intellect consciousness disintegrates. Contact at the intellect disintegrates. And whatever there is that arises in dependence on contact at the intellect — experienced as pleasure, pain or neither-pleasure-nor-pain — that too disintegrates.</p><p></p><p>"Insofar as it disintegrates, it is called the 'world.'"<end quote></p><p></p><p>A human being as you use it, the universe, these are concepts that give out the impression of lasting in time. They do not disintegrate. Any idea of impermanence attributed to these are just more concepts, amounting to being only a story about the particular characteristic. And no amount of such thinking will ever lead to the actual experience of these three marks. Although they can easily become the object of attachment associated with a wrong knowledge. Right knowledge on the other hand is associated with detachment.</p><p></p><p>Without the Buddha's teachings the default is that perceptions of people, animals, things, universe etc. are taken for reality. And it is on the basis of this that all other teachings are formed. The scientists seeks to find the origin of the universe, you in referring to the Creator and those other ideas about conditionality you cited, all these revolve around the perceptions of permanence, happiness, beauty and of self. They are what the Buddha’s teachings go directly against. </p><p></p><p></p><p></p><p></p><p>And I see you as unreasonably trying to make very different teachings fit together / sound the same. For what reason? I don't know.</p><p></p><p></p><p></p><p></p><p>Right, and he is giving a non-opinion…..</p><p></p><p></p><p></p><p></p><p>You are giving me a chance to reform? ;-)</p><p>No, you were right in your first impression. Except a Buddha in his last life, everyone else needs to hear the Dhamma in order that enlightenment becomes a possibility.</p><p></p><p></p><p></p><p></p><p>That's your story, one woven so that you can continue with the present perceptions and understandings. </p><p></p><p></p><p></p><p></p><p>Of course from your point of view, I am deluded. Why should I expect otherwise?</p><p></p><p></p><p></p><p></p><p>Wishful thinking of an elephant stuck in the mud trying to pull out the other elephants similarly stuck. Is this the same pope who once said that Buddhism was a pessimistic religion?</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 175694, member: 586"] Vouthon ji, And your response emanates from right view with loving kindness and some compassion as driving force? ;-) In the Buddhist teachings “delusion” is another word for ignorance, one of the three unwholesome roots. You don't have a problem with this do you? But of course, I use delusion not to signify ignorance, which would mean that I would accuse you of being deluded all the time, but wrong view. Yes, I could have used “misunderstand” instead, but “delusion” happens to be louder. ;-) It was meant not to insult, but to shake. Could it be that it was the attachment accompanying conceit that confronted those words of mine? You had written: “that all things are impermanent, that this impermanence causes suffering, that this impermanence means that all things in creation are "Not Self"” You place the concept of creator in the same sentence where you try to point out the fact of impermanence, suffering and non-self which makes it a contradiction, and you accuse me of overreacting? So it is not a contradiction to believe in the concept of creator / creation and at the same time, that phenomena are conditioned with the characteristic of impermanence, non-self and suffering? Perhaps another time in another thread we can get into a more detailed discussion. For now I think, my response to what follows should shed some light. Or perhaps you could read some of what I've posted here in the past. I assumed that you have read some of those responses, and I was wrong? Anyway, if what follows does not suffice, let me know. No, it posits that you do not know or understand what those things are. The question was to make known the kind of perception used as basis upon which you then apply those ideas. See, I was right to ask you those questions. A human being in the above context is not a reality, but a concept / idea. So is oxygen and nutrients. Conditionality as taught by the Buddha exists between mental and physical phenomena, which is what the Noble Truth of Dukkha or Suffering is about. It is the Five Aggregates that you happen to cite in your last message. A human being is therefore in reality, these five aggregates arisen in one moment, only to be replaced by another set of five aggregates. *This* is the impermanency, suffering and non-self as marks of existence referred to by the Buddha. This is what exactly the Buddha said: Loka Sutta: The World Then a certain monk went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One: "'The world, the world' it is said. In what respect does the word 'world' apply? "Insofar as it disintegrates, monk, it is called the 'world.' Now what disintegrates? The eye disintegrates. Forms disintegrate. Consciousness at the eye disintegrates. Contact at the eye disintegrates. And whatever there is that arises in dependence on contact at the eye — experienced as pleasure, pain or neither-pleasure-nor-pain — that too disintegrates. "The ear disintegrates. Sounds disintegrate... "The nose disintegrates. Aromas disintegrate... "The tongue disintegrates. Tastes disintegrate... "The body disintegrates. Tactile sensations disintegrate... "The intellect disintegrates. Ideas disintegrate. Consciousness at the intellect consciousness disintegrates. Contact at the intellect disintegrates. And whatever there is that arises in dependence on contact at the intellect — experienced as pleasure, pain or neither-pleasure-nor-pain — that too disintegrates. "Insofar as it disintegrates, it is called the 'world.'"<end quote> A human being as you use it, the universe, these are concepts that give out the impression of lasting in time. They do not disintegrate. Any idea of impermanence attributed to these are just more concepts, amounting to being only a story about the particular characteristic. And no amount of such thinking will ever lead to the actual experience of these three marks. Although they can easily become the object of attachment associated with a wrong knowledge. Right knowledge on the other hand is associated with detachment. Without the Buddha's teachings the default is that perceptions of people, animals, things, universe etc. are taken for reality. And it is on the basis of this that all other teachings are formed. The scientists seeks to find the origin of the universe, you in referring to the Creator and those other ideas about conditionality you cited, all these revolve around the perceptions of permanence, happiness, beauty and of self. They are what the Buddha’s teachings go directly against. And I see you as unreasonably trying to make very different teachings fit together / sound the same. For what reason? I don't know. Right, and he is giving a non-opinion….. You are giving me a chance to reform? ;-) No, you were right in your first impression. Except a Buddha in his last life, everyone else needs to hear the Dhamma in order that enlightenment becomes a possibility. That's your story, one woven so that you can continue with the present perceptions and understandings. Of course from your point of view, I am deluded. Why should I expect otherwise? Wishful thinking of an elephant stuck in the mud trying to pull out the other elephants similarly stuck. Is this the same pope who once said that Buddhism was a pessimistic religion? [/QUOTE]
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Do You Believe Guru Nanak Dev Ji Became MUKT/”got Salvation”?
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