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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_member15" data-source="post: 175702" data-attributes="member: 17438"><p>May I ask, what school of Buddhism to you adhere too? I know two Theravadins, one Mahayana and one Vajrayana. On what basis do you call 99% of Buddhists "wrong" and by that do you mean across all three major denominations? Upon which standards do you judge them? If it is not too intrusive, may I ask how you came to hold this very strict understanding that only Buddhism as you understand it is absolutely right and everything other must wrong? There has to be a reason for such a mindset. Please, feel no need to tell me if it is not appropriate, I am merely being inquisitive. </p><p> </p><p>I tend to think people are born with certain philosophical mental phenomena (understandings). When these phenomena match up with the religion of their birth, they stay and are devout. When they don't, people go on a quest for deeper knowledge, often converting to other religions that seem to gel with their own innate predispositions. As a result, I simply do not judge people and look for the good and truth in every religion and sincere point of view. I am simply asking you to try and do the same once in a while, rather than always presuming that the specific mental phenomena which random chance has given to you, is superior to all non-Buddhists and that others who have this particular mental phenomena are inherently 'right' whereas everyone else is wrong. There is something above our small, human, opinionated, temporal divisions of "right and wrong". </p><p> </p><p>I suggest you re-fresh your eyes and starting looking for truth in others viewpoints, or at the least the sincere attempt to reach a truth which you find in your own religion, rather than assume that everything outside of your own version/personal understanding of Buddhism is a cesspit of meaningless error and falsehood mundahug</p><p> </p><p>99% of Buddhists are not wrong. They are simply different approaches which different human beings have formulated in their search for meaning and freedom from suffering. They may not tally up exactly with truth as you perceive it but that doesn't mean that they are wrong. </p><p> </p><p>One of my Therevada friends - the convert from Catholicism - was once asked by an atheist the question, "<em>What is your opinion of non-Therevada Buddhists</em>?" </p><p> </p><p>To which she replied, "<em>The differences in various Buddhist traditions is pretty subtle and IMO not worth the bother since the differences are mainly about semantics and ceremony. Buddhism picks up the culture of the area it is in and various commentaries reflect those cultures. At their heart almost all forms of Buddhism speak of the same thing but in different ways. On the whole, I don't have any major beef with Mahayana and Vajrayana Buddhism. Obviously I don't accept certain incompatible ideas which they believe but as long as they are practicing in accordance with the essentials of the Noble Eightfold Path, then I believe they can move towards enlightenment, and so I have no real criticism to make. <span style="color: black">Nichiren</span> Buddhism is an exception in my opinion, however</em>. <em><span style="color: black">Nichiren </span>do use a mantra, "Nam myōhō renge kyō", which can form a sort of meditation. I do have problems with them, mainly due to their attitude to other Buddhists, and the way some of their groups operate.</em>"<!-- / message --></p><p> </p><p>I imagine that the "incompatible ideas" would be, for example, the Mahayana's use of positive language in describing anatta, the belief in "Buddha Nature" and Nagarjuna's complex philosophical speculations on "emptiness". </p><p> </p><p>Her answer demonstrates the difference between someone who is a dedicated Buddhist but still has an open mind, as opposed to one with a decidely closed mindset. </p><p> </p><p>If you are Therevada then I am mighty surprised, since your views on this forum (in terms of your opinion of other Buddhists and non-Buddhists) seem more in line with Nichiren, given that Nichiren Buddhists believe that they alone practise authentic Buddhism based upon the Lotus Sutra (rather than the much earlier Pali Canon). </p><p> </p><p>I think it would be good to broaden the scope of your understanding and become a little more world-embracing. It would be nice to see you at the very least saying good things about your fellow Buddhists. </p><p> </p><p>But then again, I am an "ignorant", "deluded, "unenlightened" non-Buddhist - by jove not even one of those <em>wrong Buddhists</em> - so I suppose my thoughts on the matter don't really compute for you do they? <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite2" alt=";)" title="Wink ;)" loading="lazy" data-shortname=";)" /> </p><p><!-- / message --><!-- sig --></p></blockquote><p></p>
[QUOTE="Archived_member15, post: 175702, member: 17438"] May I ask, what school of Buddhism to you adhere too? I know two Theravadins, one Mahayana and one Vajrayana. On what basis do you call 99% of Buddhists "wrong" and by that do you mean across all three major denominations? Upon which standards do you judge them? If it is not too intrusive, may I ask how you came to hold this very strict understanding that only Buddhism as you understand it is absolutely right and everything other must wrong? There has to be a reason for such a mindset. Please, feel no need to tell me if it is not appropriate, I am merely being inquisitive. I tend to think people are born with certain philosophical mental phenomena (understandings). When these phenomena match up with the religion of their birth, they stay and are devout. When they don't, people go on a quest for deeper knowledge, often converting to other religions that seem to gel with their own innate predispositions. As a result, I simply do not judge people and look for the good and truth in every religion and sincere point of view. I am simply asking you to try and do the same once in a while, rather than always presuming that the specific mental phenomena which random chance has given to you, is superior to all non-Buddhists and that others who have this particular mental phenomena are inherently 'right' whereas everyone else is wrong. There is something above our small, human, opinionated, temporal divisions of "right and wrong". I suggest you re-fresh your eyes and starting looking for truth in others viewpoints, or at the least the sincere attempt to reach a truth which you find in your own religion, rather than assume that everything outside of your own version/personal understanding of Buddhism is a cesspit of meaningless error and falsehood mundahug 99% of Buddhists are not wrong. They are simply different approaches which different human beings have formulated in their search for meaning and freedom from suffering. They may not tally up exactly with truth as you perceive it but that doesn't mean that they are wrong. One of my Therevada friends - the convert from Catholicism - was once asked by an atheist the question, "[I]What is your opinion of non-Therevada Buddhists[/I]?" To which she replied, "[I]The differences in various Buddhist traditions is pretty subtle and IMO not worth the bother since the differences are mainly about semantics and ceremony. Buddhism picks up the culture of the area it is in and various commentaries reflect those cultures. At their heart almost all forms of Buddhism speak of the same thing but in different ways. On the whole, I don't have any major beef with Mahayana and Vajrayana Buddhism. Obviously I don't accept certain incompatible ideas which they believe but as long as they are practicing in accordance with the essentials of the Noble Eightfold Path, then I believe they can move towards enlightenment, and so I have no real criticism to make. [COLOR=black]Nichiren[/COLOR] Buddhism is an exception in my opinion, however[/I]. [I][COLOR=black]Nichiren [/COLOR]do use a mantra, "Nam myōhō renge kyō", which can form a sort of meditation. I do have problems with them, mainly due to their attitude to other Buddhists, and the way some of their groups operate.[/I]"<!-- / message --> I imagine that the "incompatible ideas" would be, for example, the Mahayana's use of positive language in describing anatta, the belief in "Buddha Nature" and Nagarjuna's complex philosophical speculations on "emptiness". Her answer demonstrates the difference between someone who is a dedicated Buddhist but still has an open mind, as opposed to one with a decidely closed mindset. If you are Therevada then I am mighty surprised, since your views on this forum (in terms of your opinion of other Buddhists and non-Buddhists) seem more in line with Nichiren, given that Nichiren Buddhists believe that they alone practise authentic Buddhism based upon the Lotus Sutra (rather than the much earlier Pali Canon). I think it would be good to broaden the scope of your understanding and become a little more world-embracing. It would be nice to see you at the very least saying good things about your fellow Buddhists. But then again, I am an "ignorant", "deluded, "unenlightened" non-Buddhist - by jove not even one of those [I]wrong Buddhists[/I] - so I suppose my thoughts on the matter don't really compute for you do they? ;) <!-- / message --><!-- sig --> [/QUOTE]
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Sikh Sikhi Sikhism
Do You Believe Guru Nanak Dev Ji Became MUKT/”got Salvation”?
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