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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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Hard Talk
Life Is Easier Without Karma - A Discussion
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<blockquote data-quote="Archived_member14" data-source="post: 169374" data-attributes="member: 586"><p>Embers ji,</p><p></p><p></p><p></p><p>I already explained this. But I'll do it again another way.</p><p></p><p>Full enlightenment, namely the arising of path consciousness of the Arahat, has the implications that all defilements are eradicated such that there will therefore not be rebirth anymore. The Four Noble Truths can be divided into two parts, the first two pointing to samsara and the cause of samsara. In other words, Dukkha of the first Noble Truth refers to the continued arising of conditioned existence and craving is what causes this. The Third and Fourth Noble Truths point to the end of samsara and the Path leading to this. So when it is said that there is no more Dukkha, this is referring to Dukkha as in continued existence. </p><p></p><p>From your own quote in the last message: </p><p></p><p>Quote:</p><p>"Now this, monks, is the noble truth of stress:[1] Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful.”</p><p></p><p>Obviously, the arahat still ages and must finally experience death, even though he would not feel sorrow, distress and despair. And since these are given as examples of Dukkha (stress) why can't you see then that the context in which it is referred to in the quote is different from what you are trying to make it fit into? </p><p></p><p>You are not alone though in thinking this way. Many Buddhists like to imagine that an arahat will never perceive anything as Dukkha. But the fact is he'd perceive Dukkha more clearly than anyone else. Only he would never be distressed by it. And btw, what do you think the Noble in the Four Noble Truths imply, that it is what is seen by the noble ones is it not? Whereas what you are suggesting has the implication that everyone but the arahat would have the characteristic of Dukkha as part of their experience….. </p><p></p><p></p><p></p><p>Stone is of course a concept, and as I suggested in my last message, Nibbana and concepts do not exhibit the characteristic of rise and fall. What does rise and fall however, are the ultimate realities which make up stone. Rising and falling away are therefore, the four primary elements of earth, water, fire and wind and the twenty odd derived physical elements. When you perceive 'stone', there must be seeing which experiences visible object and / or touching experiencing hardness (the earth element) for example. This visible object and the hardness are the physical phenomena which rise and fall away at the rate of billions of risings and falling away in one second. This rising and falling away is the anicca and dukkha of physical phenomena. </p><p></p><p>I refer again to the three meanings of Dukkha:</p><p></p><p><<dukkhatā (abstr. noun fr. dukkha): 'the state of suffering', painfulness, unpleasantness, the unsatisfactoriness of existence. "There are three kinds of suffering: </p><p>(1) suffering as pain (dukkha-dukkhatā), </p><p>(2) the suffering inherent in the formations (saṅkhāra-dukkhatā), </p><p>(3) the suffering in change (vipariṇāma-dukkhatā)" (S. XLV, 165; D. 33).</p><p></p><p>(1) is the bodily or mental feeling of pain as actual]y felt. (2) refers to the oppressive nature of all formations of existence (i.e. all conditioned phenomena), due to their continual arising and passing away; this includes also experiences associated with neutral feeling. (3) refers to bodily and mental pleasant feelings, "because they are the cause for the arising of pain when they change" (Vis.M. XIV, 34f).>></p><p></p><p>You must take care not to conflate the second with the other two meanings, which is what I think you are doing and is the reason why you are having difficulty with this.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 169374, member: 586"] Embers ji, I already explained this. But I'll do it again another way. Full enlightenment, namely the arising of path consciousness of the Arahat, has the implications that all defilements are eradicated such that there will therefore not be rebirth anymore. The Four Noble Truths can be divided into two parts, the first two pointing to samsara and the cause of samsara. In other words, Dukkha of the first Noble Truth refers to the continued arising of conditioned existence and craving is what causes this. The Third and Fourth Noble Truths point to the end of samsara and the Path leading to this. So when it is said that there is no more Dukkha, this is referring to Dukkha as in continued existence. From your own quote in the last message: Quote: "Now this, monks, is the noble truth of stress:[1] Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; association with the unbeloved is stressful, separation from the loved is stressful, not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful.” Obviously, the arahat still ages and must finally experience death, even though he would not feel sorrow, distress and despair. And since these are given as examples of Dukkha (stress) why can't you see then that the context in which it is referred to in the quote is different from what you are trying to make it fit into? You are not alone though in thinking this way. Many Buddhists like to imagine that an arahat will never perceive anything as Dukkha. But the fact is he'd perceive Dukkha more clearly than anyone else. Only he would never be distressed by it. And btw, what do you think the Noble in the Four Noble Truths imply, that it is what is seen by the noble ones is it not? Whereas what you are suggesting has the implication that everyone but the arahat would have the characteristic of Dukkha as part of their experience….. Stone is of course a concept, and as I suggested in my last message, Nibbana and concepts do not exhibit the characteristic of rise and fall. What does rise and fall however, are the ultimate realities which make up stone. Rising and falling away are therefore, the four primary elements of earth, water, fire and wind and the twenty odd derived physical elements. When you perceive 'stone', there must be seeing which experiences visible object and / or touching experiencing hardness (the earth element) for example. This visible object and the hardness are the physical phenomena which rise and fall away at the rate of billions of risings and falling away in one second. This rising and falling away is the anicca and dukkha of physical phenomena. I refer again to the three meanings of Dukkha: <<dukkhatā (abstr. noun fr. dukkha): 'the state of suffering', painfulness, unpleasantness, the unsatisfactoriness of existence. "There are three kinds of suffering: (1) suffering as pain (dukkha-dukkhatā), (2) the suffering inherent in the formations (saṅkhāra-dukkhatā), (3) the suffering in change (vipariṇāma-dukkhatā)" (S. XLV, 165; D. 33). (1) is the bodily or mental feeling of pain as actual]y felt. (2) refers to the oppressive nature of all formations of existence (i.e. all conditioned phenomena), due to their continual arising and passing away; this includes also experiences associated with neutral feeling. (3) refers to bodily and mental pleasant feelings, "because they are the cause for the arising of pain when they change" (Vis.M. XIV, 34f).>> You must take care not to conflate the second with the other two meanings, which is what I think you are doing and is the reason why you are having difficulty with this. [/QUOTE]
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Life Is Easier Without Karma - A Discussion
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