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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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Is It Possible For A Mona To Achieve Samadhi?
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<blockquote data-quote="BhagatSingh" data-source="post: 140657" data-attributes="member: 2610"><p>Confused ji,</p><p> </p><p>I want to make several points with regards to your in depth response. I agree with the first half of your talk about ego and how it is attached to identities. The idea that "I am a Sikh" or "I am a Buddhist" is one's ego talking. Guru Nanak said something similar when he became enlightenment. The first thing he said when he came out of the river (in which he meditated for several days) is "Na koi Hindu, na koi Musulman". These identities are false. They will not go with you to the hereafter.</p><p> </p><p>Now onto the rest of your post.</p><p>Do you agree that the above quote is what Samadhi really is?</p><p>If so, how can you say that anyone can enter samadhi "when they are absorbed in some activity"?</p><p>Samadhi is not for everyone. Sometimes there are genetic and environmental factors that limit or inhibit a person from entering samadhi. In Sikh terms, we can refer to God's grace. Where we must work towards God and God responds to our hardwork. If and when he sheds his glance of grace on the individual, they are liberated, essentially, they have entered into samadhi. But not all individuals obtain His grace.</p><p> </p><p>You say:</p><p> </p><p>Aversion to what? Please clarify.</p><p> </p><p> </p><p>You say that what he did was a wordly effort. Indeed it was. But if enlightened people don't make worldly efforts for betterment, who will?</p><p>There is a concept of Miri Piri in Sikhism. In essence, it means that a Sikh must balance her wordly and spiritual affairs. This balance is necessary so that we can work for the common good (through various activities like community kitchen or even taking up arms to defend oneself; worldly) and work towards finding God within (through meditations involving singing, reciting, repeating, and listening; spirituality).</p><p> </p><p>Renouncing the world is discouraged in Sikhism for this reason. However, one must live detached while living amongst and participating in wordly affairs.</p><p> </p><p> </p><p>Confused ji, it is not possible to justify anger, as it is an emotion that will always arise as a response to the environment. However, one can feel anger and not react to it, as great saints do. This of course, requires intense meditation through which intuitive understanding is obtained.</p><p> </p><p>About violence, hmm... what if someone came at you with a knife and stabbed you. And you figured she was going to do it again then again ...and again... as she draws her knife back, ready to plunge in your gut.</p><p>What would you do at this point?</p><p>a) let her stab and kill you</p><p>b) defend yourself</p><p> </p><p>I await your response.</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 140657, member: 2610"] Confused ji, I want to make several points with regards to your in depth response. I agree with the first half of your talk about ego and how it is attached to identities. The idea that "I am a Sikh" or "I am a Buddhist" is one's ego talking. Guru Nanak said something similar when he became enlightenment. The first thing he said when he came out of the river (in which he meditated for several days) is "Na koi Hindu, na koi Musulman". These identities are false. They will not go with you to the hereafter. Now onto the rest of your post. Do you agree that the above quote is what Samadhi really is? If so, how can you say that anyone can enter samadhi "when they are absorbed in some activity"? Samadhi is not for everyone. Sometimes there are genetic and environmental factors that limit or inhibit a person from entering samadhi. In Sikh terms, we can refer to God's grace. Where we must work towards God and God responds to our hardwork. If and when he sheds his glance of grace on the individual, they are liberated, essentially, they have entered into samadhi. But not all individuals obtain His grace. You say: Aversion to what? Please clarify. You say that what he did was a wordly effort. Indeed it was. But if enlightened people don't make worldly efforts for betterment, who will? There is a concept of Miri Piri in Sikhism. In essence, it means that a Sikh must balance her wordly and spiritual affairs. This balance is necessary so that we can work for the common good (through various activities like community kitchen or even taking up arms to defend oneself; worldly) and work towards finding God within (through meditations involving singing, reciting, repeating, and listening; spirituality). Renouncing the world is discouraged in Sikhism for this reason. However, one must live detached while living amongst and participating in wordly affairs. Confused ji, it is not possible to justify anger, as it is an emotion that will always arise as a response to the environment. However, one can feel anger and not react to it, as great saints do. This of course, requires intense meditation through which intuitive understanding is obtained. About violence, hmm... what if someone came at you with a knife and stabbed you. And you figured she was going to do it again then again ...and again... as she draws her knife back, ready to plunge in your gut. What would you do at this point? a) let her stab and kill you b) defend yourself I await your response. [/QUOTE]
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