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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="Archived_member14" data-source="post: 140357" data-attributes="member: 586"><p>Ambarsaria ji,</p><p></p><p><img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p><p>Be practical! Practice!</p><p>This is the suggestion I often get from other Buddhists. Of course in their case, it is based mainly on the belief that the Buddha taught so-called ‘meditation’ and this is what they call ‘practice’. But they also react otherwise, to my theoretical expressions and judge this as being reflection of generally not being practical. Even when I protest saying that I read little and have far less knowledge of the texts than they do, they’d still insist that I am eating the menu rather than tasting the food itself. ;-)</p><p></p><p>At one time I would have agreed with these people, but not since after I came upon this new understanding ten years ago. Now I know the path to be about the relationship between right understanding at the level of ‘intellectual’ -> ‘practice’ -> ‘realization’. And the meaning of practice here is not how I used to and the rest of the Buddhist world continues to think as. Similarly, intellectual understanding does not refer to mere book study / knowledge as most people are liable to judge. The underline being “understanding” which manifests itself as the tendency to coming back to the present moment knowing that this is the only valid object of study, as against thinking in terms of another time, place, posture and object. </p><p></p><p>As it is with everything else, intellectual understanding, practice (or direct understanding) and realization, refer to momentary, conditioned phenomena. The first has a ‘concept’ as object and in the beginning the understanding associated must necessarily be very weak. But it gets developed and when supported by the level which is practice or direct understanding, it grows even more. Indeed it is imperative that “practice” itself must be understood correctly at the intellectual level, otherwise one goes astray. And this is what happens everywhere. </p><p></p><p>People jump at the idea of practice / meditation as suggested by the great many books around and the teachers at meditation centers everywhere. This is manifestation of having been really no change in their perspective after hearing the Buddha’s teachings, when in fact it should have caused their world to turn upside down so-to-speak. </p><p></p><p>It is always *now* that any understanding is ever developed, which of course arises in my case, only a fraction of the time on any day. What I do know however, is that it is not practical to be involved in ‘practice’. ;-) In fact, it is not possible to be ‘practical’ merely by wishing and thinking to be so. After all, it is about ‘mind’ and more particularly the development of ‘wisdom’ that we are all talking about. The fact that attachment readily arises is not because we somehow will it into existence, but rather that we have an infinite accumulations for it and so it readily takes on any object. Thinking that we are in control and can determine this or that state of mind to manifest is an illusion created by yet another mental reality, namely ‘wrong understanding’. This same reality is what takes control when coming to matters of mental and moral development giving rise the illusion often, of doing the right thing and being practical. We could do well to remember at such times, that the accumulated tendency to ignorance and attachment is so great and that of wisdom so very little, that we are likely therefore to be fooling ourselves.</p><p></p><p>So who is in fact not being practical here? I consider these Buddhists who advocate meditation as having wrong understanding, where the process include being drawn in by ideas unquestioned and untested. This makes them in fact, driven by concepts from beginning to end. Concepts which do not point to the reality of the present moment, but instead to yet other concepts about ‘self’ and ‘situations’ whereby conditioning courses of action within an illusory world.</p><p></p><p>Now I’d like to come to this idea expressed by you which to some degree is also held by many Buddhists.</p><p></p><p>You said:</p><p><< So in a nutshell, Sikhism believes that we basically reap what we sow, in practical day to day kirat (work) and kamai (earnings). If in the execution of your daily life and actions you control the following (Five Vices),</p><p></p><p>Kam (lust)</p><p>Krodh (anger)</p><p>Lobh (greed)</p><p>Moh (attachment)</p><p>Hankar (pride)>></p><p></p><p></p><p>So when you talk about ‘control’ and this being a condition whereby good is developed, do you also take into account the tendency to overreach? Although you are not saying that it is easy, you do however make it sound simple! Can kam, krodh, lobh, moh and hankar be approached without taking into consideration the ignorance through which these have in the past been perceived and continue to be so? Can lobh be known by means of lobh for example? Is it expected that these can be lessened without first recognized for what they are? And when understanding does arise to apprehend any of these states, could this have been a matter of willing it into existence? If something is done as a means to induce good states, does it mean that this very means is itself good, if so what induced it? And if on the other hand it is acknowledged that the means itself is not, why should something not-good then be expected to lead to good? </p><p></p><p>One reason why any attempt to “do” / be practical when it comes to such matters is pointless, is because any state when known must have in reality arisen and already fallen away by that time. What we are left with is only “ideas” about the experience, and due to ignorance and craving we sometimes try to ‘catch’ the moment. “Chasing shadows” is how I characterize this process.</p><p></p><p>Doings and matters of practicality exists in the illusory world of conventional reality, where agreed upon ideas are the objects of expereince. You chose to sit in front of the PC and read this message, because you decided to do so. I won’t argue with you about this as long as both of us take this to be more or less a metaphor. It enables us to continue reacting with each other and to discuss about other things. But when we come to the fact of what actually takes place on a moment to moment basis, a whole different picture manifests.</p><p></p><p>The fact that you decided to sit in front of the computer must have been conditioned by a chain of events one after another amongst which are perceptions through sense doors, memory of prior experiences (not necessarily in recognizable form), thinking in pictures and words, desire, feelings, and many others. Like this very moment, all those moments arose and fell away beyond control. If a wholesome course of action arose at some point, this too must have been a result of prior arisings all conditioned and beyond control. </p><p></p><p>You may if you wish, call these moments of good states as ‘practical’, but you’ll need to realize that it is not other than impersonal elements arising to perform their particular functions which has caused you to think as you do. And yes, with right understanding, our actions at the conventional level must also change for the good. But it does so not because we decided to be a better person, but regardless of what we think. In other words the understanding or misunderstanding has its effect in actions no matter whether or not we think along a certain line.</p><p></p><p>And if all this sounds like theory / philosophy to you, it is probably because right understanding at the intellectual level has yet to arise. Or it could be that I lack the ability for exposition, not surprisingly though, since from the first sentence to this last one, ignorance, attachment and conceit have arisen much, much more as compared to any kindness, moral restraint or wisdom. ;-)</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 140357, member: 586"] Ambarsaria ji, :-) Be practical! Practice! This is the suggestion I often get from other Buddhists. Of course in their case, it is based mainly on the belief that the Buddha taught so-called ‘meditation’ and this is what they call ‘practice’. But they also react otherwise, to my theoretical expressions and judge this as being reflection of generally not being practical. Even when I protest saying that I read little and have far less knowledge of the texts than they do, they’d still insist that I am eating the menu rather than tasting the food itself. ;-) At one time I would have agreed with these people, but not since after I came upon this new understanding ten years ago. Now I know the path to be about the relationship between right understanding at the level of ‘intellectual’ -> ‘practice’ -> ‘realization’. And the meaning of practice here is not how I used to and the rest of the Buddhist world continues to think as. Similarly, intellectual understanding does not refer to mere book study / knowledge as most people are liable to judge. The underline being “understanding” which manifests itself as the tendency to coming back to the present moment knowing that this is the only valid object of study, as against thinking in terms of another time, place, posture and object. As it is with everything else, intellectual understanding, practice (or direct understanding) and realization, refer to momentary, conditioned phenomena. The first has a ‘concept’ as object and in the beginning the understanding associated must necessarily be very weak. But it gets developed and when supported by the level which is practice or direct understanding, it grows even more. Indeed it is imperative that “practice” itself must be understood correctly at the intellectual level, otherwise one goes astray. And this is what happens everywhere. People jump at the idea of practice / meditation as suggested by the great many books around and the teachers at meditation centers everywhere. This is manifestation of having been really no change in their perspective after hearing the Buddha’s teachings, when in fact it should have caused their world to turn upside down so-to-speak. It is always *now* that any understanding is ever developed, which of course arises in my case, only a fraction of the time on any day. What I do know however, is that it is not practical to be involved in ‘practice’. ;-) In fact, it is not possible to be ‘practical’ merely by wishing and thinking to be so. After all, it is about ‘mind’ and more particularly the development of ‘wisdom’ that we are all talking about. The fact that attachment readily arises is not because we somehow will it into existence, but rather that we have an infinite accumulations for it and so it readily takes on any object. Thinking that we are in control and can determine this or that state of mind to manifest is an illusion created by yet another mental reality, namely ‘wrong understanding’. This same reality is what takes control when coming to matters of mental and moral development giving rise the illusion often, of doing the right thing and being practical. We could do well to remember at such times, that the accumulated tendency to ignorance and attachment is so great and that of wisdom so very little, that we are likely therefore to be fooling ourselves. So who is in fact not being practical here? I consider these Buddhists who advocate meditation as having wrong understanding, where the process include being drawn in by ideas unquestioned and untested. This makes them in fact, driven by concepts from beginning to end. Concepts which do not point to the reality of the present moment, but instead to yet other concepts about ‘self’ and ‘situations’ whereby conditioning courses of action within an illusory world. Now I’d like to come to this idea expressed by you which to some degree is also held by many Buddhists. You said: << So in a nutshell, Sikhism believes that we basically reap what we sow, in practical day to day kirat (work) and kamai (earnings). If in the execution of your daily life and actions you control the following (Five Vices), Kam (lust) Krodh (anger) Lobh (greed) Moh (attachment) Hankar (pride)>> So when you talk about ‘control’ and this being a condition whereby good is developed, do you also take into account the tendency to overreach? Although you are not saying that it is easy, you do however make it sound simple! Can kam, krodh, lobh, moh and hankar be approached without taking into consideration the ignorance through which these have in the past been perceived and continue to be so? Can lobh be known by means of lobh for example? Is it expected that these can be lessened without first recognized for what they are? And when understanding does arise to apprehend any of these states, could this have been a matter of willing it into existence? If something is done as a means to induce good states, does it mean that this very means is itself good, if so what induced it? And if on the other hand it is acknowledged that the means itself is not, why should something not-good then be expected to lead to good? One reason why any attempt to “do” / be practical when it comes to such matters is pointless, is because any state when known must have in reality arisen and already fallen away by that time. What we are left with is only “ideas” about the experience, and due to ignorance and craving we sometimes try to ‘catch’ the moment. “Chasing shadows” is how I characterize this process. Doings and matters of practicality exists in the illusory world of conventional reality, where agreed upon ideas are the objects of expereince. You chose to sit in front of the PC and read this message, because you decided to do so. I won’t argue with you about this as long as both of us take this to be more or less a metaphor. It enables us to continue reacting with each other and to discuss about other things. But when we come to the fact of what actually takes place on a moment to moment basis, a whole different picture manifests. The fact that you decided to sit in front of the computer must have been conditioned by a chain of events one after another amongst which are perceptions through sense doors, memory of prior experiences (not necessarily in recognizable form), thinking in pictures and words, desire, feelings, and many others. Like this very moment, all those moments arose and fell away beyond control. If a wholesome course of action arose at some point, this too must have been a result of prior arisings all conditioned and beyond control. You may if you wish, call these moments of good states as ‘practical’, but you’ll need to realize that it is not other than impersonal elements arising to perform their particular functions which has caused you to think as you do. And yes, with right understanding, our actions at the conventional level must also change for the good. But it does so not because we decided to be a better person, but regardless of what we think. In other words the understanding or misunderstanding has its effect in actions no matter whether or not we think along a certain line. And if all this sounds like theory / philosophy to you, it is probably because right understanding at the intellectual level has yet to arise. Or it could be that I lack the ability for exposition, not surprisingly though, since from the first sentence to this last one, ignorance, attachment and conceit have arisen much, much more as compared to any kindness, moral restraint or wisdom. ;-) [/QUOTE]
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