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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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Discussions
Hard Talk
Interpretation Of Religious Scriptures
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<blockquote data-quote="Archived_member14" data-source="post: 138521" data-attributes="member: 586"><p>Spnadmin ji,</p><p></p><p></p><p>Thank you for joining the discussion. The topic is complicated, is it not?</p><p></p><p>Con: Normally I try not to think about these things. But sometimes thought proliferation takes place and instead of relating this to Dharma principles, it becomes just another worldly matter to involve in. This of course is sign of lack of any real understanding and strong attachment to stories and situations, with lots and lots of conceit arising in between. :-(</p><p></p><p>========</p><p>Spnadmin: This is exactly the nature of my concerns </p><p></p><p>Quote:I had said that the better teachings will vanish while the bad ones will remain. Of course I wasn’t thinking about such people as the Taliban, but more those who would end up giving the impression of religiosity, or they could in fact be kind and gentle and morally upright, however because they *lack wisdom*, any good becomes corrupted in the long run. </p><p></p><p></p><p>Con: I have come to accept it as inevitable and usually focus on the individual. I do not think to preserve / protect the Buddha’s teachings nor do I make it my aim to pull others away from the influence of wrong interpretations of those teachings. It’s hard enough for me to have right understanding and when I discuss with others, it is mostly to test my own understanding. Of course there are times when I like to help others to also see the value of what I’ve learnt, but this comes usually during the discussions and not anything preplanned. </p><p></p><p>==========</p><p>Spnadmin: Schooling does not necessarily promise "wisdom." </p><p></p><p></p><p>Con: Schooling after all is aimed at worldly knowledge isn’t it? What could a formal study in philosophy and religion produces other than experts in the field? There was a time when, although I didn’t think to relate a logical mind to that of wisdom, I nevertheless thought that training in critical thinking and analytical ability would support any understanding that is already there. But a friend questioned me on this and I subsequently came to realize that I was wrong. </p><p></p><p>Wisdom revolves around the present moment and no amount of worldly intelligence can make someone see this. Indeed a mind which is so good at analyzing in the abstract is also good at not being in the present moment! And usually so much attachment is involved, including to the ‘ability to analyze’ itself. So I don’t think that it should be expected that training in logical thinking would actually help in developing wisdom. Indeed what usually ends up happening is as the Zen story about pouring tea into an already full cup shows, namely one’s own ideas and belief in self, comes in the way of receptiveness to words of wisdom.</p><p></p><p>=========</p><p>Spnadmin: In Sikhi as well there are strong undercurrents that are drawn to the literary value of a religious text, or the perception that it has historical merits. They would argue that the teachings of such texts should be taken seriously because of its literary value, or perceived historical merits.</p><p></p><p></p><p>Con: In Buddhism the pursuit of literary knowledge with regard to the Dhamma has been likened to holding the snake by the wrong end. The risk is in that the snake might turn around and bite you.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 138521, member: 586"] Spnadmin ji, Thank you for joining the discussion. The topic is complicated, is it not? Con: Normally I try not to think about these things. But sometimes thought proliferation takes place and instead of relating this to Dharma principles, it becomes just another worldly matter to involve in. This of course is sign of lack of any real understanding and strong attachment to stories and situations, with lots and lots of conceit arising in between. :-( ======== Spnadmin: This is exactly the nature of my concerns Quote:I had said that the better teachings will vanish while the bad ones will remain. Of course I wasn’t thinking about such people as the Taliban, but more those who would end up giving the impression of religiosity, or they could in fact be kind and gentle and morally upright, however because they *lack wisdom*, any good becomes corrupted in the long run. Con: I have come to accept it as inevitable and usually focus on the individual. I do not think to preserve / protect the Buddha’s teachings nor do I make it my aim to pull others away from the influence of wrong interpretations of those teachings. It’s hard enough for me to have right understanding and when I discuss with others, it is mostly to test my own understanding. Of course there are times when I like to help others to also see the value of what I’ve learnt, but this comes usually during the discussions and not anything preplanned. ========== Spnadmin: Schooling does not necessarily promise "wisdom." Con: Schooling after all is aimed at worldly knowledge isn’t it? What could a formal study in philosophy and religion produces other than experts in the field? There was a time when, although I didn’t think to relate a logical mind to that of wisdom, I nevertheless thought that training in critical thinking and analytical ability would support any understanding that is already there. But a friend questioned me on this and I subsequently came to realize that I was wrong. Wisdom revolves around the present moment and no amount of worldly intelligence can make someone see this. Indeed a mind which is so good at analyzing in the abstract is also good at not being in the present moment! And usually so much attachment is involved, including to the ‘ability to analyze’ itself. So I don’t think that it should be expected that training in logical thinking would actually help in developing wisdom. Indeed what usually ends up happening is as the Zen story about pouring tea into an already full cup shows, namely one’s own ideas and belief in self, comes in the way of receptiveness to words of wisdom. ========= Spnadmin: In Sikhi as well there are strong undercurrents that are drawn to the literary value of a religious text, or the perception that it has historical merits. They would argue that the teachings of such texts should be taken seriously because of its literary value, or perceived historical merits. Con: In Buddhism the pursuit of literary knowledge with regard to the Dhamma has been likened to holding the snake by the wrong end. The risk is in that the snake might turn around and bite you. [/QUOTE]
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Hard Talk
Interpretation Of Religious Scriptures
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