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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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How Buddha Talks About Shabad (Divine Light And Sound)?
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<blockquote data-quote="muddymick" data-source="post: 186654" data-attributes="member: 14492"><p>Hi Tejwant Ji</p><p></p><p>regarding your first question I was refuting the previous posters assertion that Buddhist scholars accept the supernatural phenomena in the Sutras/suttas as describing mundanely observable phenomena. That is much of that described is in metaphor and allusion regarding the psychological and spiritual experiences of Lord Buddha on his journey to 'enlightenment' or non-dual unity with creation. Please excuse my clumsy turn of phrase here!</p><p>Although many Buddhists throughout the world may believe that these scriptures describe actual events,such a belief does not give the argument any more weight. Just like many Hindus are at odds with their dharma due to ignorance, lack of education or bad education and superstitious upbringing. Or just like many Sikhs misunderstanding or being mislead by cultural norms (the adherence to caste may be one for some) it does not make those Buddhists or Hindus or Sikhs representative of the true Dharma of their faith.</p><p>A argumentum ad populum is one that says the majority view is necessarily representative or correct. I think it is fallacious (a fallacy) because just like most people many years ago used to think in the west that the world was flat...it did not make it so!</p><p></p><p>In relation to your second question with respect I asked regarding anhad shabad at higher levels of avastha? Because this was postulated by another poster and as I am neither Sikh nor conversant with the Sikh Dharma I needed a more educated illumination to do the subject as much justice as I could with my limited knowledge.</p><p></p><p>In relation to your question regarding the veracity (truthful exposition of Lord Buddhas words) of the Sutras. The Pali Cannon was written down approx 500 years after his death. However the Mahayana sutras have been written in many instances later. So in terms of a written historical document the veracity is questionable.</p><p>In terms of whether what is written is in fact true to his teachings and in accord with his experiences that is another matter. As Buddhism is a first and foremost a practical path (those that are Buddhist by belief and not action are like men that claim to be astronauts who never leave the ground....just a empty title) the alleged words of the Buddha (historic) and saints and sages are verifiable by their effects. If practised they are either in accord with liberation, enlightenment or they are not. If they accord with and lead to liberation. I think it is irrelevant whether a Historical Buddha uttered them at all! Because by their very nature they describe his path and the path he prescribed.</p><p>Of course it is a much deeper question and I would love to give it more time however I do not want to bore you to tears. That said very strict tests of these sutras was, has and more importantly are applied daily. Lord Buddha himself said (or is alleged to have said) do not believe what I say...test it out, try it, see if it is true.</p><p></p><p>In relation to the age of Sikhism, I agree with you it matters not one Jot. Whether a diamond is discovered a hundred years ago, a thousand years ago or today changes it not one Jot! it's essential nature is the same regardless!</p><p></p><p>I also agree that it is how WE relate to it and how WE reap it's benefits that are most important!<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p></blockquote><p></p>
[QUOTE="muddymick, post: 186654, member: 14492"] Hi Tejwant Ji regarding your first question I was refuting the previous posters assertion that Buddhist scholars accept the supernatural phenomena in the Sutras/suttas as describing mundanely observable phenomena. That is much of that described is in metaphor and allusion regarding the psychological and spiritual experiences of Lord Buddha on his journey to 'enlightenment' or non-dual unity with creation. Please excuse my clumsy turn of phrase here! Although many Buddhists throughout the world may believe that these scriptures describe actual events,such a belief does not give the argument any more weight. Just like many Hindus are at odds with their dharma due to ignorance, lack of education or bad education and superstitious upbringing. Or just like many Sikhs misunderstanding or being mislead by cultural norms (the adherence to caste may be one for some) it does not make those Buddhists or Hindus or Sikhs representative of the true Dharma of their faith. A argumentum ad populum is one that says the majority view is necessarily representative or correct. I think it is fallacious (a fallacy) because just like most people many years ago used to think in the west that the world was flat...it did not make it so! In relation to your second question with respect I asked regarding anhad shabad at higher levels of avastha? Because this was postulated by another poster and as I am neither Sikh nor conversant with the Sikh Dharma I needed a more educated illumination to do the subject as much justice as I could with my limited knowledge. In relation to your question regarding the veracity (truthful exposition of Lord Buddhas words) of the Sutras. The Pali Cannon was written down approx 500 years after his death. However the Mahayana sutras have been written in many instances later. So in terms of a written historical document the veracity is questionable. In terms of whether what is written is in fact true to his teachings and in accord with his experiences that is another matter. As Buddhism is a first and foremost a practical path (those that are Buddhist by belief and not action are like men that claim to be astronauts who never leave the ground....just a empty title) the alleged words of the Buddha (historic) and saints and sages are verifiable by their effects. If practised they are either in accord with liberation, enlightenment or they are not. If they accord with and lead to liberation. I think it is irrelevant whether a Historical Buddha uttered them at all! Because by their very nature they describe his path and the path he prescribed. Of course it is a much deeper question and I would love to give it more time however I do not want to bore you to tears. That said very strict tests of these sutras was, has and more importantly are applied daily. Lord Buddha himself said (or is alleged to have said) do not believe what I say...test it out, try it, see if it is true. In relation to the age of Sikhism, I agree with you it matters not one Jot. Whether a diamond is discovered a hundred years ago, a thousand years ago or today changes it not one Jot! it's essential nature is the same regardless! I also agree that it is how WE relate to it and how WE reap it's benefits that are most important!:) [/QUOTE]
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