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Gurbani (14-53)
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Gurbani (527-536)
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Ghoriaan (575-578)
Alaahaniiaa (578-582)
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ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
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Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
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Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
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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="Dalvinder Singh Grewal" data-source="post: 206779" data-attributes="member: 22683"><p><strong>Salvation According to Buddhism</strong></p><p></p><p>Buddhist scriptures have extensive details of the process of salvation. "The Path of Sudden Attainment"<a href="http://www.sikhphilosophy.net/file:///E:/desktop/desktop/Copy%20of%20Transcendsdata/backup%20my%20doc/Books/Col.%20Grewal%20(G.G.S.)/11.%20Sabd%20as%20Salvager.doc#_edn1" target="_blank">http://www.sikhphilosophy.net/file:///E:/desktop/desktop/Copy of Transcendsdata/backup my doc/Books/Col. Grewal (G.G.S.)/11. Sabd as Salvager.doc#_edn1</a><em> gives out the method, purpose and nature of Enlightenment by sudden apprehension. Its purpose is to reach a state where thought is absent. Its scope lies in not allowing oneself to be moved by any form of allurement. Its nature is stillness and its activating agent is wisdom. Buddha Wisdom is the Absolute Void and Stillness, Perfect and Unwavering Brilliance.</em></p><p><em></em></p><p><em><strong>Spiritual Experiences of Highest Bodhisattvas</strong> - The Surangama Sutra<a href="http://www.sikhphilosophy.net/file:///E:/desktop/desktop/Copy%20of%20Transcendsdata/backup%20my%20doc/Books/Col.%20Grewal%20(G.G.S.)/11.%20Sabd%20as%20Salvager.doc#_edn2" target="_blank">[ii]</a> gives out experiences of highest Boddhisttvas. The description of attainment of salvation has been well described in the book<a href="http://www.sikhphilosophy.net/file:///E:/desktop/desktop/Copy%20of%20Transcendsdata/backup%20my%20doc/Books/Col.%20Grewal%20(G.G.S.)/11.%20Sabd%20as%20Salvager.doc#_edn3" target="_blank">[iii]</a>:</em></p><p><em></em></p><p><em></em></p><p><em>‘The blessed Lord, sitting upon his throne in the midst of the Tathagatas and highest Bodhisattva-Mahasattvas from all the Buddha-lands, manifested his <em>Transcendent Glory </em>surpassing them all. From his hands and feet and body radiated supernal beams of light that rested upon the crowns of each Tathagata, Bodhisattva-Mahasattva, and Prince of the Dharma; in all the ten quarters of the universes, went forth rays of glorious brightness that converged upon the crown of the Lord Buddha and upon the crowns of all the Tathagatas, Bodhisattva-Mahasattvas and Arhats present in the assembly. At the same time all the trees of the Jeta Park, and all the waves lapping on the shores of its lakes, were singing with the music of the Dharma, and all the intersecting rays of brightness were like a net of splendor set with jewels and over-reaching them all. Such a marvelous sight had never been imagined and held them all in silence and awe. Unwittingly, they passed into the blissful peace of the Diamond Samadhi and upon them all, there fell like a gentle rain, the soft petals of many different colored lotus blossoms – blue, and crimson, yellow and white - all blending together and being reflected into the open space of heaven in all the tints of the spectrum. Moreover, all the differentiations of mountains and seas and rivers and forests of the <em>Saha World</em> blended into one another and faded away leaving only the flower - adorned unity of the <em>Primal Cosmos,</em> not dead and inert but alive with rhythmic life and light, vibrant with <em>transcendental sound of songs and rhymes,</em> melodiously rising and falling and merging, and then fading away into silence.</em></p><p><em></em></p><p><em>.........So it is with the six sense organs, which are fundamentally dependent upon one unifying and enlightening spirit, but which by ignorance have become divided into six semi-independent compositions and conformities. Should one organ become emancipated and return to its originality, so closely are they united in their fundamental originality, that all the organs would cease their activities also. And all worldly impurities will be purified by a single thought and you will attain to the wonderful purity of perfect Enlightenment. Should there remain some minute contamination of ignorance, you should practice the more earnestly until you attain to perfect Enlightenment, that is, to the Enlightenment of a Tathagata.</em></p><p><em></em></p><p><em>‘The Tibetan Book of the Dead’<a href="http://www.sikhphilosophy.net/file:///E:/desktop/desktop/Copy%20of%20Transcendsdata/backup%20my%20doc/Books/Col.%20Grewal%20(G.G.S.)/11.%20Sabd%20as%20Salvager.doc#_edn4" target="_blank"><strong><strong>[iv]</strong></strong></a>has following on record: ‘O nobly-born, when thy body and mind were separating, thou must have experienced a glimpse of the Pure Truth, subtle, sparkling, bright, dazzling, glorious, and radiantly awesome, in appearance like a mirage moving across a landscape in springtime in one continuous stream of vibrations. Be not daunted thereby, nor terrified, nor awed. That is the radiance of yours own true nature. Recognize it. From the midst of that radiance, the natural sound of Reality, reverberating like a thousand thunders simultaneously sounding, will come. That is the natural sound of yours own real self. Be not daunted thereby, nor terrified, nor awed.</em></p><p><em></em></p><p><em>O nobly-born, five-colored radiances . . . vibrating and dazzling like colored threads, flashing, radiant, and transparent, glorious and awe-inspiring, will . . . strike against thy heart, so bright that the eye cannot bear to look upon them. . . . Be not afraid of that brilliant radiance of five colors, nor terrified; but know that Wisdom to be yours own.</em></p><p><em></em></p><p><em></em></p><p><em>Within those radiances, the natural sound of the Truth will reverberate like a thousand thunders. The sound will come with a rolling reverberation . . Fear not. Flee not. Be not</em></p><p><em></em></p><p><em>terrified. Know them (i.e., these sounds) to be (of) . ..thine own inner light.(Page 129)’</em></p><p><em></em></p><p><em></em></p><p><em>“My Experience in Meditation<strong>"<a href="http://www.sikhphilosophy.net/file:///E:/desktop/desktop/Copy%20of%20Transcendsdata/backup%20my%20doc/Books/Col.%20Grewal%20(G.G.S.)/11.%20Sabd%20as%20Salvager.doc#_edn5" target="_blank"><strong>[v]</strong></a></strong> has the following record:‘...From this time I discontinued my old routine of meditation; this was from 1908 to 1914. When the European War broke out, I began to doubt Western theory and my own power to save the world with Buddhist teaching. I felt it was a sheer waste of time, if I did any more of what I had done. So I went to "Po-To" island, where I secluded myself in a monastery to develop further spiritual advancement.</em></p><p><em></em></p><p><em>After two or three months of seclusion, one night when I was meditating, my mind became calmer. I heard the sound of a bell from a neighboring temple. It seems that my chain of thoughts was broken by that sound and I sank into a state of something like a trance, without knowing anything until early next dawn, when I heard the sound of the matin bell and I regained my sense of knowing. At first, I only felt that a light melted into me. There was no distinction of self and other things and of what was inside and what was outside.</em></p><p><em></em></p><p><em>After this experience, I continued my life of reading <em>sutras,</em> writing books and meditating, for about one year, and after that one year, I chiefly engaged myself in studying the books of the <em>Vijnana</em>School. I especially paid attention to the Records on Wei Shi (<em>Vijnana</em>). Here I once more experienced another trance-like state. I was reading for several times repeatedly a certain paragraph of the said Records, explaining that both conditional things and the Truth are devoid of the substance of Self. I entered the trance-like meditation. This time it was different from the former two; I perceived in it that all things which exist on conditions had their deep and subtle order, minutely arranged without the slightest confusion. This kind of comprehension I can produce now whenever I desire.</em></p><p><em></em></p><p><em>The third experience showed me the truth of cause and effect, which appear to be so on account of our consciousness. It is true; the law of cause and effect has its natural way without disorder.</em></p><p><em></em></p><p><em>After each of these three experiences, there was some change physically and mentally, and I also happened to have some presage of <em>divyachaksus </em>(clarvoyance), <em>divya-srota </em>(clairaudience) and <em>parachitta-gyana</em> (thought reading).</em></p><p><em></em></p><p><em></em></p><p><em><a href="http://www.sikhphilosophy.net/file:///E:/desktop/desktop/Copy%20of%20Transcendsdata/backup%20my%20doc/Books/Col.%20Grewal%20(G.G.S.)/11.%20Sabd%20as%20Salvager.doc#_ednref1" target="_blank">http://www.sikhphilosophy.net/file:///E:/desktop/desktop/Copy of Transcendsdata/backup my doc/Books/Col. Grewal (G.G.S.)/11. Sabd as Salvager.doc#_ednref1</a><em> A scripture of Mahayana Buddhism written by Hui Hai and translated by John Blofield, London.</em></em></p><p><em><em></em></em></p><p><em><em><a href="http://www.sikhphilosophy.net/file:///E:/desktop/desktop/Copy%20of%20Transcendsdata/backup%20my%20doc/Books/Col.%20Grewal%20(G.G.S.)/11.%20Sabd%20as%20Salvager.doc#_ednref2" target="_blank">[ii]</a> A Buddhist Bible edited by Dwight Goddard, and published by E. P. Dutton & Co</em></em></p><p><em><em></em></em></p><p><em><em><a href="http://www.sikhphilosophy.net/file:///E:/desktop/desktop/Copy%20of%20Transcendsdata/backup%20my%20doc/Books/Col.%20Grewal%20(G.G.S.)/11.%20Sabd%20as%20Salvager.doc#_ednref3" target="_blank">[iii]</a> ibid</em></em></p><p><em><em></em></em></p><p><em><em><a href="http://www.sikhphilosophy.net/file:///E:/desktop/desktop/Copy%20of%20Transcendsdata/backup%20my%20doc/Books/Col.%20Grewal%20(G.G.S.)/11.%20Sabd%20as%20Salvager.doc#_ednref4" target="_blank">[iv]</a> Bardo Thodol, The Tibetan Book of the Dead, edited by Dr. W. Y. Evans-Wentz, London, 1957, P.104.</em></em></p><p><em><em></em></em></p><p><em><em><a href="http://www.sikhphilosophy.net/file:///E:/desktop/desktop/Copy%20of%20Transcendsdata/backup%20my%20doc/Books/Col.%20Grewal%20(G.G.S.)/11.%20Sabd%20as%20Salvager.doc#_ednref5" target="_blank">[v]</a> My Experience in Meditation by Tai Hsu a Chinese Buddhist monk, translated by Bhikku Assaji</em></em></p></blockquote><p></p>
[QUOTE="Dalvinder Singh Grewal, post: 206779, member: 22683"] [B]Salvation According to Buddhism[/B] Buddhist scriptures have extensive details of the process of salvation. "The Path of Sudden Attainment"[URL='http://www.sikhphilosophy.net/file:///E:/desktop/desktop/Copy%20of%20Transcendsdata/backup%20my%20doc/Books/Col.%20Grewal%20(G.G.S.)/11.%20Sabd%20as%20Salvager.doc#_edn1'][i][/i][/URL][i] gives out the method, purpose and nature of Enlightenment by sudden apprehension. Its purpose is to reach a state where thought is absent. Its scope lies in not allowing oneself to be moved by any form of allurement. Its nature is stillness and its activating agent is wisdom. Buddha Wisdom is the Absolute Void and Stillness, Perfect and Unwavering Brilliance. [B]Spiritual Experiences of Highest Bodhisattvas[/B] - The Surangama Sutra[URL='http://www.sikhphilosophy.net/file:///E:/desktop/desktop/Copy%20of%20Transcendsdata/backup%20my%20doc/Books/Col.%20Grewal%20(G.G.S.)/11.%20Sabd%20as%20Salvager.doc#_edn2'][ii][/URL] gives out experiences of highest Boddhisttvas. The description of attainment of salvation has been well described in the book[URL='http://www.sikhphilosophy.net/file:///E:/desktop/desktop/Copy%20of%20Transcendsdata/backup%20my%20doc/Books/Col.%20Grewal%20(G.G.S.)/11.%20Sabd%20as%20Salvager.doc#_edn3'][iii][/URL]: ‘The blessed Lord, sitting upon his throne in the midst of the Tathagatas and highest Bodhisattva-Mahasattvas from all the Buddha-lands, manifested his [I]Transcendent Glory [/I]surpassing them all. From his hands and feet and body radiated supernal beams of light that rested upon the crowns of each Tathagata, Bodhisattva-Mahasattva, and Prince of the Dharma; in all the ten quarters of the universes, went forth rays of glorious brightness that converged upon the crown of the Lord Buddha and upon the crowns of all the Tathagatas, Bodhisattva-Mahasattvas and Arhats present in the assembly. At the same time all the trees of the Jeta Park, and all the waves lapping on the shores of its lakes, were singing with the music of the Dharma, and all the intersecting rays of brightness were like a net of splendor set with jewels and over-reaching them all. Such a marvelous sight had never been imagined and held them all in silence and awe. Unwittingly, they passed into the blissful peace of the Diamond Samadhi and upon them all, there fell like a gentle rain, the soft petals of many different colored lotus blossoms – blue, and crimson, yellow and white - all blending together and being reflected into the open space of heaven in all the tints of the spectrum. Moreover, all the differentiations of mountains and seas and rivers and forests of the [I]Saha World[/I] blended into one another and faded away leaving only the flower - adorned unity of the [I]Primal Cosmos,[/I] not dead and inert but alive with rhythmic life and light, vibrant with [I]transcendental sound of songs and rhymes,[/I] melodiously rising and falling and merging, and then fading away into silence. .........So it is with the six sense organs, which are fundamentally dependent upon one unifying and enlightening spirit, but which by ignorance have become divided into six semi-independent compositions and conformities. Should one organ become emancipated and return to its originality, so closely are they united in their fundamental originality, that all the organs would cease their activities also. And all worldly impurities will be purified by a single thought and you will attain to the wonderful purity of perfect Enlightenment. Should there remain some minute contamination of ignorance, you should practice the more earnestly until you attain to perfect Enlightenment, that is, to the Enlightenment of a Tathagata. ‘The Tibetan Book of the Dead’[URL='http://www.sikhphilosophy.net/file:///E:/desktop/desktop/Copy%20of%20Transcendsdata/backup%20my%20doc/Books/Col.%20Grewal%20(G.G.S.)/11.%20Sabd%20as%20Salvager.doc#_edn4'][B][B][iv][/B][/B][/URL]has following on record: ‘O nobly-born, when thy body and mind were separating, thou must have experienced a glimpse of the Pure Truth, subtle, sparkling, bright, dazzling, glorious, and radiantly awesome, in appearance like a mirage moving across a landscape in springtime in one continuous stream of vibrations. Be not daunted thereby, nor terrified, nor awed. That is the radiance of yours own true nature. Recognize it. From the midst of that radiance, the natural sound of Reality, reverberating like a thousand thunders simultaneously sounding, will come. That is the natural sound of yours own real self. Be not daunted thereby, nor terrified, nor awed. O nobly-born, five-colored radiances . . . vibrating and dazzling like colored threads, flashing, radiant, and transparent, glorious and awe-inspiring, will . . . strike against thy heart, so bright that the eye cannot bear to look upon them. . . . Be not afraid of that brilliant radiance of five colors, nor terrified; but know that Wisdom to be yours own. Within those radiances, the natural sound of the Truth will reverberate like a thousand thunders. The sound will come with a rolling reverberation . . Fear not. Flee not. Be not terrified. Know them (i.e., these sounds) to be (of) . ..thine own inner light.(Page 129)’ “My Experience in Meditation[B]"[URL='http://www.sikhphilosophy.net/file:///E:/desktop/desktop/Copy%20of%20Transcendsdata/backup%20my%20doc/Books/Col.%20Grewal%20(G.G.S.)/11.%20Sabd%20as%20Salvager.doc#_edn5'][B][v][/B][/URL][/B] has the following record:‘...From this time I discontinued my old routine of meditation; this was from 1908 to 1914. When the European War broke out, I began to doubt Western theory and my own power to save the world with Buddhist teaching. I felt it was a sheer waste of time, if I did any more of what I had done. So I went to "Po-To" island, where I secluded myself in a monastery to develop further spiritual advancement. After two or three months of seclusion, one night when I was meditating, my mind became calmer. I heard the sound of a bell from a neighboring temple. It seems that my chain of thoughts was broken by that sound and I sank into a state of something like a trance, without knowing anything until early next dawn, when I heard the sound of the matin bell and I regained my sense of knowing. At first, I only felt that a light melted into me. There was no distinction of self and other things and of what was inside and what was outside. After this experience, I continued my life of reading [I]sutras,[/I] writing books and meditating, for about one year, and after that one year, I chiefly engaged myself in studying the books of the [I]Vijnana[/I]School. I especially paid attention to the Records on Wei Shi ([I]Vijnana[/I]). Here I once more experienced another trance-like state. I was reading for several times repeatedly a certain paragraph of the said Records, explaining that both conditional things and the Truth are devoid of the substance of Self. I entered the trance-like meditation. This time it was different from the former two; I perceived in it that all things which exist on conditions had their deep and subtle order, minutely arranged without the slightest confusion. This kind of comprehension I can produce now whenever I desire. The third experience showed me the truth of cause and effect, which appear to be so on account of our consciousness. It is true; the law of cause and effect has its natural way without disorder. After each of these three experiences, there was some change physically and mentally, and I also happened to have some presage of [I]divyachaksus [/I](clarvoyance), [I]divya-srota [/I](clairaudience) and [I]parachitta-gyana[/I] (thought reading). [URL='http://www.sikhphilosophy.net/file:///E:/desktop/desktop/Copy%20of%20Transcendsdata/backup%20my%20doc/Books/Col.%20Grewal%20(G.G.S.)/11.%20Sabd%20as%20Salvager.doc#_ednref1'][i][/i][/URL][i] A scripture of Mahayana Buddhism written by Hui Hai and translated by John Blofield, London. [URL='http://www.sikhphilosophy.net/file:///E:/desktop/desktop/Copy%20of%20Transcendsdata/backup%20my%20doc/Books/Col.%20Grewal%20(G.G.S.)/11.%20Sabd%20as%20Salvager.doc#_ednref2'][ii][/URL] A Buddhist Bible edited by Dwight Goddard, and published by E. P. Dutton & Co [URL='http://www.sikhphilosophy.net/file:///E:/desktop/desktop/Copy%20of%20Transcendsdata/backup%20my%20doc/Books/Col.%20Grewal%20(G.G.S.)/11.%20Sabd%20as%20Salvager.doc#_ednref3'][iii][/URL] ibid [URL='http://www.sikhphilosophy.net/file:///E:/desktop/desktop/Copy%20of%20Transcendsdata/backup%20my%20doc/Books/Col.%20Grewal%20(G.G.S.)/11.%20Sabd%20as%20Salvager.doc#_ednref4'][iv][/URL] Bardo Thodol, The Tibetan Book of the Dead, edited by Dr. W. Y. Evans-Wentz, London, 1957, P.104. [URL='http://www.sikhphilosophy.net/file:///E:/desktop/desktop/Copy%20of%20Transcendsdata/backup%20my%20doc/Books/Col.%20Grewal%20(G.G.S.)/11.%20Sabd%20as%20Salvager.doc#_ednref5'][v][/URL] My Experience in Meditation by Tai Hsu a Chinese Buddhist monk, translated by Bhikku Assaji[/i][/i] [/QUOTE]
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