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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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<blockquote data-quote="BhagatSingh" data-source="post: 156920" data-attributes="member: 2610"><p>Ambarsaria ji,</p><p></p><p>I think your #1 falls in to the same trap as #2, when do you have balance?? "A perennial fight to always verify if there is balanced control" How do you check for such balance without tests? Who will test you?</p><p></p><p>I think of these things as a continuum, where on one end there is most influence of five thieves possible and on the other end, there is the least influence of five thieves.</p><p></p><p></p><p>Harry ji,</p><p>One can tell which mind states and actions are coming from thieves and which ones are genuinely without thiefs. But first One must cultivate the awareness to first recognize the five thieves when they arise during actions and meditation. Then when they do, with further practice of meditation and certain actions, one can settle the mind down (as it is agitated when the five thieves come forth).</p><p></p><p>Most people don't do this. The five thieves come out (they are not even aware of them) then they simply act with the agitated mind. I think eventually with meditation and acts of humility, one gets better at doing this.</p><p></p><p></p><p>Ambarsaria ji,</p><p>You do not need to get special tests. Tests are always present in life, they come and go. The idea is to be prepared for a test by doing small quizzes that are present in everyday life.</p><p></p><p>Here are my observations on the no-thief state of mind:</p><p>I have noticed when Sri Guru Granth Sahib Ji starts to suddenly make more sense, not like "I get it" but a sort of bliss that is present with the "I get it" then I find I am in the no-thief state. I think if one can learn to recognize this no-thief state, it might help.</p><p></p><p>Right when you sneeze there is the no-thief state or when the sneeze is about to come out but is delayed, and but not when it gets delayed too long (then you are wondering "What the f?").</p><p></p><p>When it is dark and there is some unexpected noise, immediately your attention goes to the noise and to the silence afterwards. Right when this event occurs there is the no-thief state but then fear brings in Haumai...</p><p></p><p>And if you have been practising meditation. When the mind becomes still and silent, that is the no-thief state.</p><p></p><p>You just gotta work towards cultivating this state of mind. It is like a basketball player trying to get better at basketball. He notices with somethings he does, he can get a better, quicker and/or more accurate shot. He tries to do those things more, until they become his nature. A coach is going to help him more and is the best option but it is possible to become good on your own or with a book on basketball or listening to good players talk about their practices.</p><p></p><p>Just as your sports coach need not be the best basketball player. You simply need to find someone who is better than you in controlling their thieves, like a moral coach. Unfortunately, to identify them you already need to be at their level (This is of course true of sports coaches as well. You cannot tell what a good coach is like because you do not know what "good" is yet. That is what you are learning in the first place).</p><p></p><p>I remember you mention Thich Nhat Hanh once. After you did, I looked him up and listened to one of his talks. He is pretty good. He gave some tips on how to lower Ego levels when acting in human relationships, though certain phrases you say to yourself and others in different situations. Powerful stuff. </p><p>How can you say none exist, after you mentioned Thich Nhat Hanh! How was your experience with him?</p><p></p><p>Gurbani says that if you can come in direct contact with such a Guru, such a moral coach then it will speed up your progress exponentially. But even listening to their talks and practising their tips is great. There is Sant Singh Maskeen (expired but talks are still available), Eckhart Tolle, Mooji, Shinzen Young (whom you can actually come into direct contact with) and lots more (I can't remember them off the top of my head). In the internet age, we have lost direct contact but we have more coaches available to us.</p><p></p><p>There is also Sri Guru Granth Sahib Ji, Bhagwad Gita, Dao De Ching, amongst others. Books are similar to talks as no direct contact is available with either. They describe the states that need to be cultivated, and often times lead you to them as you read.</p><p></p><p></p><p>Hahaha that is true to some extent. But our Gurus have made such statements in the Sri Guru Granth Sahib Ji. How come you believe them?</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 156920, member: 2610"] Ambarsaria ji, I think your #1 falls in to the same trap as #2, when do you have balance?? "A perennial fight to always verify if there is balanced control" How do you check for such balance without tests? Who will test you? I think of these things as a continuum, where on one end there is most influence of five thieves possible and on the other end, there is the least influence of five thieves. Harry ji, One can tell which mind states and actions are coming from thieves and which ones are genuinely without thiefs. But first One must cultivate the awareness to first recognize the five thieves when they arise during actions and meditation. Then when they do, with further practice of meditation and certain actions, one can settle the mind down (as it is agitated when the five thieves come forth). Most people don't do this. The five thieves come out (they are not even aware of them) then they simply act with the agitated mind. I think eventually with meditation and acts of humility, one gets better at doing this. Ambarsaria ji, You do not need to get special tests. Tests are always present in life, they come and go. The idea is to be prepared for a test by doing small quizzes that are present in everyday life. Here are my observations on the no-thief state of mind: I have noticed when Sri Guru Granth Sahib Ji starts to suddenly make more sense, not like "I get it" but a sort of bliss that is present with the "I get it" then I find I am in the no-thief state. I think if one can learn to recognize this no-thief state, it might help. Right when you sneeze there is the no-thief state or when the sneeze is about to come out but is delayed, and but not when it gets delayed too long (then you are wondering "What the f?"). When it is dark and there is some unexpected noise, immediately your attention goes to the noise and to the silence afterwards. Right when this event occurs there is the no-thief state but then fear brings in Haumai... And if you have been practising meditation. When the mind becomes still and silent, that is the no-thief state. You just gotta work towards cultivating this state of mind. It is like a basketball player trying to get better at basketball. He notices with somethings he does, he can get a better, quicker and/or more accurate shot. He tries to do those things more, until they become his nature. A coach is going to help him more and is the best option but it is possible to become good on your own or with a book on basketball or listening to good players talk about their practices. Just as your sports coach need not be the best basketball player. You simply need to find someone who is better than you in controlling their thieves, like a moral coach. Unfortunately, to identify them you already need to be at their level (This is of course true of sports coaches as well. You cannot tell what a good coach is like because you do not know what "good" is yet. That is what you are learning in the first place). I remember you mention Thich Nhat Hanh once. After you did, I looked him up and listened to one of his talks. He is pretty good. He gave some tips on how to lower Ego levels when acting in human relationships, though certain phrases you say to yourself and others in different situations. Powerful stuff. How can you say none exist, after you mentioned Thich Nhat Hanh! How was your experience with him? Gurbani says that if you can come in direct contact with such a Guru, such a moral coach then it will speed up your progress exponentially. But even listening to their talks and practising their tips is great. There is Sant Singh Maskeen (expired but talks are still available), Eckhart Tolle, Mooji, Shinzen Young (whom you can actually come into direct contact with) and lots more (I can't remember them off the top of my head). In the internet age, we have lost direct contact but we have more coaches available to us. There is also Sri Guru Granth Sahib Ji, Bhagwad Gita, Dao De Ching, amongst others. Books are similar to talks as no direct contact is available with either. They describe the states that need to be cultivated, and often times lead you to them as you read. Hahaha that is true to some extent. But our Gurus have made such statements in the Sri Guru Granth Sahib Ji. How come you believe them? [/QUOTE]
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