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Ghoriaan (575-578)
Alaahaniiaa (578-582)
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Gurbani (696-703)
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ਰਾਗੁ ਟੋਡੀ | Raag Todee
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Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
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Suchajee (762)
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Vaar Soohee (785-792)
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Gurbani (795-831)
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Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
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ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
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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)
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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
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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: 137563" data-attributes="member: 586"><p>Dear Jasnoor,</p><p></p><p></p><p>I looked into this thread and was tempted to respond, but dropped the idea at first. But then I visited a particular Buddhist discussion list and by coincidence, came upon one discussion about chanting. It took me a while to decide whether or not I should come back here with what I read there…</p><p></p><p>I hope no one minds the part in the below where the reference is made to other religions.</p><p></p><p>The poster quoted the article from another place. I am not in complete agreement with the conclusions and have therefore not cited the whole article. Members here may however find some ideas relevant, but I’ll add my own comments at the end.</p><p></p><p>Quote:</p><p>The Practice of Chanting in Buddhism - Bhikkhu Dhammasami</p><p></p><p>Chanting is very common to any religion. Buddhism is no exception in this</p><p>regard. However, the aim and purpose of chanting is different from one religion</p><p>to another. Buddhism is unique in that it does not consider chanting to be prayer.</p><p></p><p>The Buddha in many ways has shown us to have confidence in our own action and</p><p>its results, and thereby encouraged us to depend on no one but ourselves. This</p><p>in fact is the sum and substance of His last message in the Mahaparinibbana</p><p>Sutta. One of the passages in this discourse reads: "Ananda, be dependent on</p><p>yourself, take refuge in yourself and not in others, by this mean be dependent</p><p>on the Dhamma, go for refuge to the Dhamma -- the righteous principles".</p><p>When a Buddhist does chanting, he is not asking some one to save him from evil</p><p>nor is he hoping to be given a place in heaven as a result after he dies.</p><p>Instead, through chanting he may be learning, teaching, philosophising or</p><p>re-memorising the discourse.</p><p></p><p>Actually, in the Anguttara Nikaya there are some discourses dealing with</p><p>chanting like Dhammavihari Sutta. It mentions five categories of people who make</p><p>use of the discourses.</p><p></p><p>The first one studies it just for the sake of study without putting it into</p><p>practice or explaining it to others. He even does not reflect deeply on what he</p><p>has studied. He is known as 'Pariyatti-bahulo' who is keen on studying it alone.</p><p></p><p>The second one preaches or teaches what he has learnt from the discourses but</p><p>does not follow it himself. He is 'Pannyatti-bahulo' who is keen only on</p><p>teaching.</p><p></p><p>The third one does chanting. He philosophises about the discourses, trying all</p><p>the time to satisfy his philosophical thirst. He forgets to make use of as mode</p><p>or life. He is called 'Vitakka-bahulo' who is eager only to indulge in</p><p>philosophical aspects of the Suttas (Discourses).</p><p></p><p>The fourth one is the one who chants the discourses to make them last for a long</p><p>time in his memory. He memorises and re-memorises. Nevertheless, he does not go</p><p>further to follow it in daily life. He is 'Sajjhayaka-bahulo' who is</p><p>enthusiastic only in memorising or chanting the teachings of the Buddha, He may</p><p>even expect some magical power from chanting.</p><p></p><p>The fifth and last one is who studies the discourses, teaches them to others,</p><p>reflects on their philosophical points, chants them regularly and above all</p><p>actually practices it in daily life. He is the one the Buddha praises to be</p><p>'Dhammavihari' -- a practitioner of the Dhamma, which he has learnt from the</p><p>discourses.</p><p></p><p>Having reflected on this Sutta, it is left to us to judge ourselves to which</p><p>category we belong and why we study or chant the discourses.</p><p>I would like to dwell a bit more on chanting in general. This is, after all, an</p><p>All-night Chanting ceremony. It is nothing but right for us to be fully</p><p>convinced of what we are doing. Initially I did mention that Buddhism is unique</p><p>because it does not consider chanting to be a form of prayer.</p><p></p><p>Then why do we, Buddhists, chant?</p><p>In the olden days, before there were sufficient support materials for study like</p><p>books, translations and computers we had to memorise to learn a discourse. After</p><p>we had learnt it, we still had to chant regularly to protect it and hand it down</p><p>to future generations. If we did not recite it daily we might forget it and omit</p><p>some part of it.</p><p></p><p>The Anguttara Nikaya says that if the discourses are poorly maintained this will</p><p>lead to the disappearance of the Sasana.[1] It was so important those days to</p><p>memorise and chant it regularly. This must have definitely contributed in</p><p>developing chanting practice.</p><p></p><p>Chanting meant almost for the survival of the Dhamma itself.</p><p></p><p>Now we have sufficient support materials, why we should then be still chanting?</p><p>Is there any more reason to do this?</p><p></p><p>In the olden days, before there were sufficient support materials for study like</p><p>books, translations and computers we had to memorise to learn a discourse. After</p><p>we had learnt it, we still had to chant regularly to protect it and hand it down</p><p>to future generations. If we did not recite it daily we might forget it and omit</p><p>some part of it.</p><p></p><p>The Anguttara Nikaya says that if the discourses are poorly maintained this will</p><p>lead to the disappearance of the Sasana.[1] It was so important those days to</p><p>memorise and chant it regularly. This must have definitely contributed in</p><p>developing chanting practice.</p><p></p><p>Chanting meant almost for the survival of the Dhamma itself.</p><p></p><p>Now we have sufficient support materials, why we should then be still chanting?</p><p>Is there any more reason to do this?</p><p><end quote></p><p></p><p>And from the same thread this below is from the Buddha himself. However the intended audiences are monks, who are supposed to live a life away from sense pleasures and whose primary duty towards the lay followers is to teach them the Dharma. </p><p></p><p></p><p>Quote:</p><p>Bhikkhus, there are these five dangers when Dhamma is chanted with a long,</p><p>singing sound:</p><p>1. He is pleased with himself regarding that sound, (= pride)</p><p>2. others are pleased regarding that sound (they have regard for it but not for</p><p>Dhamma)</p><p>3. householders look down upon him (as music is for those who enjoy sense-pleasures)</p><p>4. while trying for accuracy of sound his concentration is broken, (he neglects the meaning of what he is chanting)</p><p>5. people coming after fall into views (by emulation) ("saying: Our teachers and</p><p>preceptors sang it thus" [Commentary] — a source of both pride and quarreling</p><p>among later generations of Buddhists).</p><p>— Vinaya Pitaka, ii. 108</p><p><end quote></p><p></p><p></p><p>My comment:</p><p>When people express support for chanting, what I often hear is insistence on following a form of ritualistic activity. No doubt what they go by is the perception of ‘peace’ resulting from following the particular activity. But this imo, is the big mistake and great obstacle! I realize that you speak of learning from the message, but then one must ask, “why chanting and why do it on a daily basis?” </p><p></p><p>What I understand is that in the case of any feeling of peace manifested, this more likely is a form of attachment unrecognized as such. The very fact that one is moved by apparent result to engage in a particular activity, is evidence that there is no real interest in determining what the right cause leading to corresponding right results are. The correct attitude would be one which determines whether the activity is rooted in good and when this is known, one does not mind what results follow. This stands in contrast to being motivated by apparent results (peace) and seeking out what has been conceived of as cause. One is an expression of detachment, while the other is of attachment. One is focused on understanding while the other encourages more ignorance. </p><p></p><p>This would be no different from insisting that one will drink beer because one likes it, were it not associated with an idea of developing good qualities. Visiting nightclubs and drinking beer are by comparison, a minor problem, especially given that most people will admit that they are vices. People can learn to accept their attachments and perhaps from time to time show restraint. In the case of following some ritualistic activity and being motivated by the feeling of peace however, this being a case of mistaking attachment for good / tranquility, it can only lead one into more darkness. </p><p></p><p>I would have liked to say more, but this is already quite long.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 137563, member: 586"] Dear Jasnoor, I looked into this thread and was tempted to respond, but dropped the idea at first. But then I visited a particular Buddhist discussion list and by coincidence, came upon one discussion about chanting. It took me a while to decide whether or not I should come back here with what I read there… I hope no one minds the part in the below where the reference is made to other religions. The poster quoted the article from another place. I am not in complete agreement with the conclusions and have therefore not cited the whole article. Members here may however find some ideas relevant, but I’ll add my own comments at the end. Quote: The Practice of Chanting in Buddhism - Bhikkhu Dhammasami Chanting is very common to any religion. Buddhism is no exception in this regard. However, the aim and purpose of chanting is different from one religion to another. Buddhism is unique in that it does not consider chanting to be prayer. The Buddha in many ways has shown us to have confidence in our own action and its results, and thereby encouraged us to depend on no one but ourselves. This in fact is the sum and substance of His last message in the Mahaparinibbana Sutta. One of the passages in this discourse reads: "Ananda, be dependent on yourself, take refuge in yourself and not in others, by this mean be dependent on the Dhamma, go for refuge to the Dhamma -- the righteous principles". When a Buddhist does chanting, he is not asking some one to save him from evil nor is he hoping to be given a place in heaven as a result after he dies. Instead, through chanting he may be learning, teaching, philosophising or re-memorising the discourse. Actually, in the Anguttara Nikaya there are some discourses dealing with chanting like Dhammavihari Sutta. It mentions five categories of people who make use of the discourses. The first one studies it just for the sake of study without putting it into practice or explaining it to others. He even does not reflect deeply on what he has studied. He is known as 'Pariyatti-bahulo' who is keen on studying it alone. The second one preaches or teaches what he has learnt from the discourses but does not follow it himself. He is 'Pannyatti-bahulo' who is keen only on teaching. The third one does chanting. He philosophises about the discourses, trying all the time to satisfy his philosophical thirst. He forgets to make use of as mode or life. He is called 'Vitakka-bahulo' who is eager only to indulge in philosophical aspects of the Suttas (Discourses). The fourth one is the one who chants the discourses to make them last for a long time in his memory. He memorises and re-memorises. Nevertheless, he does not go further to follow it in daily life. He is 'Sajjhayaka-bahulo' who is enthusiastic only in memorising or chanting the teachings of the Buddha, He may even expect some magical power from chanting. The fifth and last one is who studies the discourses, teaches them to others, reflects on their philosophical points, chants them regularly and above all actually practices it in daily life. He is the one the Buddha praises to be 'Dhammavihari' -- a practitioner of the Dhamma, which he has learnt from the discourses. Having reflected on this Sutta, it is left to us to judge ourselves to which category we belong and why we study or chant the discourses. I would like to dwell a bit more on chanting in general. This is, after all, an All-night Chanting ceremony. It is nothing but right for us to be fully convinced of what we are doing. Initially I did mention that Buddhism is unique because it does not consider chanting to be a form of prayer. Then why do we, Buddhists, chant? In the olden days, before there were sufficient support materials for study like books, translations and computers we had to memorise to learn a discourse. After we had learnt it, we still had to chant regularly to protect it and hand it down to future generations. If we did not recite it daily we might forget it and omit some part of it. The Anguttara Nikaya says that if the discourses are poorly maintained this will lead to the disappearance of the Sasana.[1] It was so important those days to memorise and chant it regularly. This must have definitely contributed in developing chanting practice. Chanting meant almost for the survival of the Dhamma itself. Now we have sufficient support materials, why we should then be still chanting? Is there any more reason to do this? In the olden days, before there were sufficient support materials for study like books, translations and computers we had to memorise to learn a discourse. After we had learnt it, we still had to chant regularly to protect it and hand it down to future generations. If we did not recite it daily we might forget it and omit some part of it. The Anguttara Nikaya says that if the discourses are poorly maintained this will lead to the disappearance of the Sasana.[1] It was so important those days to memorise and chant it regularly. This must have definitely contributed in developing chanting practice. Chanting meant almost for the survival of the Dhamma itself. Now we have sufficient support materials, why we should then be still chanting? Is there any more reason to do this? <end quote> And from the same thread this below is from the Buddha himself. However the intended audiences are monks, who are supposed to live a life away from sense pleasures and whose primary duty towards the lay followers is to teach them the Dharma. Quote: Bhikkhus, there are these five dangers when Dhamma is chanted with a long, singing sound: 1. He is pleased with himself regarding that sound, (= pride) 2. others are pleased regarding that sound (they have regard for it but not for Dhamma) 3. householders look down upon him (as music is for those who enjoy sense-pleasures) 4. while trying for accuracy of sound his concentration is broken, (he neglects the meaning of what he is chanting) 5. people coming after fall into views (by emulation) ("saying: Our teachers and preceptors sang it thus" [Commentary] — a source of both pride and quarreling among later generations of Buddhists). — Vinaya Pitaka, ii. 108 <end quote> My comment: When people express support for chanting, what I often hear is insistence on following a form of ritualistic activity. No doubt what they go by is the perception of ‘peace’ resulting from following the particular activity. But this imo, is the big mistake and great obstacle! I realize that you speak of learning from the message, but then one must ask, “why chanting and why do it on a daily basis?” What I understand is that in the case of any feeling of peace manifested, this more likely is a form of attachment unrecognized as such. The very fact that one is moved by apparent result to engage in a particular activity, is evidence that there is no real interest in determining what the right cause leading to corresponding right results are. The correct attitude would be one which determines whether the activity is rooted in good and when this is known, one does not mind what results follow. This stands in contrast to being motivated by apparent results (peace) and seeking out what has been conceived of as cause. One is an expression of detachment, while the other is of attachment. One is focused on understanding while the other encourages more ignorance. This would be no different from insisting that one will drink beer because one likes it, were it not associated with an idea of developing good qualities. Visiting nightclubs and drinking beer are by comparison, a minor problem, especially given that most people will admit that they are vices. People can learn to accept their attachments and perhaps from time to time show restraint. In the case of following some ritualistic activity and being motivated by the feeling of peace however, this being a case of mistaking attachment for good / tranquility, it can only lead one into more darkness. I would have liked to say more, but this is already quite long. [/QUOTE]
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