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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="Archived_member14" data-source="post: 141898" data-attributes="member: 586"><p>Charan ji,</p><p></p><p></p><p></p><p></p><p></p><p>I am glad that you got something positive out of my message. </p><p></p><p>I appreciate the good intentions to point out to other people their wrong attitudes. But it is one thing to have such intentions when faced with a situation in which advice / help is called for. It is however different when we make it our mission to do such a thing. The intention in this case is towards an ideal, and idealism is expression of ignorance and craving. And I am not saying that you come across as idealistic, but we all have the tendency to some extent.</p><p></p><p>From my last message you had come to the conclusion that if the state of mind is with unpleasant feelings, this being sign of aversion should cause you to hesitate from acting upon your thoughts. But if the feeling was either neutral or pleasant, then you should go ahead. I wonder if you took into account the fact that these same feelings define attachment as well, and while aversion is the ‘far’ enemy of kindness, attachment is it’s ‘near’ enemy. </p><p></p><p>Far enemy appears as such and is obvious. On the other hand, the near enemy, which in this case is attachment and having the same kind of associated feelings, comes across as a friend. Does this not make this latter more dangerous? As it is, feeling is the one thing that we are moved by in all our interactions, as in something is agreeable only because it feels good. And now we have something that ‘feels right’ which also ‘feels good’, so what do you think will result from this? Would one not end up encouraging what is essentially evil but thinking that it is good?</p><p> </p><p>Different perceptions condition different train of thoughts. Sometimes we perceive something good in others and our thoughts are one way, at other times we see differently and proliferate further in that direction. One is therefore not asked to change the line of thought, but to understand what is at the root of the thinking at the time. The problem with all of us is that it is with ignorance and attachment that we feel driven to act upon our thoughts most if not all of the time. </p><p></p><p>What is it that we are ignorant of then? Not information about other people and the world out there, but of the reality now, including what motivates our thinking. In other words, we are ignorant of ignorance itself and of the craving, conceit, aversion and other unwanted mental realities which usually come along. On the other hand, not knowing for example, what goodwill really is either, we end up mistaking our own attachments as being friendliness and concern for others. </p><p></p><p>And the point is not that you come to perceive correctly what these are so that you can then act rightly, but that the very impulse to act, if motivated by craving will be understood as being *the* problem. Ambition with regard to ‘doing good’ is not somehow better than that which is directed towards material gains. </p><p></p><p>I think it good that you make reference to ‘universal morality’. But how does one really know what morality is? Do you need to ask anyone what is right and what is not if you developed your own understanding about all this? It seems that people need to convince themselves into acting rightly by making reference to abstract concepts such as justice and humanity. But would you need to do this if you came to understand that good is what it is because this is its nature, likewise evil has its particular intrinsic characteristics? Not to speak of then having doubt and thinking that perhaps all this is arbitrary, references to justice and humanity will be seen in fact as ideas conceived of, due exactly to the lack of understanding!</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 141898, member: 586"] Charan ji, I am glad that you got something positive out of my message. I appreciate the good intentions to point out to other people their wrong attitudes. But it is one thing to have such intentions when faced with a situation in which advice / help is called for. It is however different when we make it our mission to do such a thing. The intention in this case is towards an ideal, and idealism is expression of ignorance and craving. And I am not saying that you come across as idealistic, but we all have the tendency to some extent. From my last message you had come to the conclusion that if the state of mind is with unpleasant feelings, this being sign of aversion should cause you to hesitate from acting upon your thoughts. But if the feeling was either neutral or pleasant, then you should go ahead. I wonder if you took into account the fact that these same feelings define attachment as well, and while aversion is the ‘far’ enemy of kindness, attachment is it’s ‘near’ enemy. Far enemy appears as such and is obvious. On the other hand, the near enemy, which in this case is attachment and having the same kind of associated feelings, comes across as a friend. Does this not make this latter more dangerous? As it is, feeling is the one thing that we are moved by in all our interactions, as in something is agreeable only because it feels good. And now we have something that ‘feels right’ which also ‘feels good’, so what do you think will result from this? Would one not end up encouraging what is essentially evil but thinking that it is good? Different perceptions condition different train of thoughts. Sometimes we perceive something good in others and our thoughts are one way, at other times we see differently and proliferate further in that direction. One is therefore not asked to change the line of thought, but to understand what is at the root of the thinking at the time. The problem with all of us is that it is with ignorance and attachment that we feel driven to act upon our thoughts most if not all of the time. What is it that we are ignorant of then? Not information about other people and the world out there, but of the reality now, including what motivates our thinking. In other words, we are ignorant of ignorance itself and of the craving, conceit, aversion and other unwanted mental realities which usually come along. On the other hand, not knowing for example, what goodwill really is either, we end up mistaking our own attachments as being friendliness and concern for others. And the point is not that you come to perceive correctly what these are so that you can then act rightly, but that the very impulse to act, if motivated by craving will be understood as being *the* problem. Ambition with regard to ‘doing good’ is not somehow better than that which is directed towards material gains. I think it good that you make reference to ‘universal morality’. But how does one really know what morality is? Do you need to ask anyone what is right and what is not if you developed your own understanding about all this? It seems that people need to convince themselves into acting rightly by making reference to abstract concepts such as justice and humanity. But would you need to do this if you came to understand that good is what it is because this is its nature, likewise evil has its particular intrinsic characteristics? Not to speak of then having doubt and thinking that perhaps all this is arbitrary, references to justice and humanity will be seen in fact as ideas conceived of, due exactly to the lack of understanding! [/QUOTE]
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