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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
Life Is Easier Without Karma - A Discussion
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<blockquote data-quote="Embers" data-source="post: 169399" data-attributes="member: 9385"><p>Confused ji</p><p>I think the conversation is coming to an end, which is fine.</p><p></p><p>Your questions are quoted followed by my answer below, my answer is personal i.e. I am not quoting scripture or being philosophical for the sake of it. I am using my own vocabulary a little here, as I cannot remember Buddhist vocabulary well.</p><p></p><p><em>1. What is reality and how does one distinguish this from what is not real?</em></p><p></p><p>Reality is that which does not change or cannot change. It is unconditioned. </p><p>That which changes or is subject to change is not reality, although it may 'exist' now. It is distinguished through insight or the inner eye, for want of a term.</p><p></p><p></p><p><em>2. What is anicca or impermanence and how is it known?</em></p><p></p><p>Anicca is the 'quality' of change. It is not a thing in itself but rather an observation. It is known to the 6 senses, including inner perception of emotion, thoughts etc. It includes the 6 senses and the mind which are themselves subject to anicca (anatta and dukkha).</p><p></p><p><em>3. What is anatta or non-self and how is it known?</em></p><p></p><p>Anatta is the recognition that there is no fixed phenomena inherent in any phenomena. In other words it is recognition that there is no fixed unchanging self (or concept of self) in phenomena. By phenomena I mean material elements, thoughts, emotions etc.</p><p></p><p><em>4. What is dukkha or suffering and how is it known?</em></p><p></p><p>Dukkha is unsatisfactory quality of phenomena, it is not a thing in itself. It is known through the 6 senses and inner perception. It can also mean pain, such as physical or emotional pain.</p><p></p><p><em>5. Why do you say that “Buddhism addresses well a person who is undergoing suffering”? Does this imply that it does not address those who do not undergo suffering? And who might these be?</em></p><p></p><p>It implies that once the teaching (Buddhism) has done its job (Nibbana, the end of the the holy life) it is no longer to be clinged to (it is let go). The question who might these be does not apply at this stage (Nibbana).</p><p></p><p><em>6. In stating that “There will be dukkha, the body ages and dies (disease etc), but this is recognised as anicca and dukkha,” are you saying that dukkha although it is experienced, can’t be said to be a characteristic as are anicca and anatta?</em></p><p></p><p>No, I am saying that dukkha can be seen as arising and passing away (anicca) without any inherent self (anatta). It simply happens.</p><p></p><p><em>7. In saying, “all suffering is transient and it is happening to 'nobody', it arises and passes that is all” are you here referring to suffering as in displeasure? Because if you are referring to Dukkha as in one of the three marks of existence, it would sound like that you are saying that this Dukkha itself is impermanent. In other words, this one general characteristic has in turn the characteristic of impermanence….</em></p><p></p><p>Dukkha here can be pain (physical, emotional) as well as unsatisfatoriness. It is not real in the sense that it arises and passes away. So yes, it has the characteristic of impermanence. Dukkha is not a thing in itself.</p><p></p><p>Hope that helps.</p></blockquote><p></p>
[QUOTE="Embers, post: 169399, member: 9385"] Confused ji I think the conversation is coming to an end, which is fine. Your questions are quoted followed by my answer below, my answer is personal i.e. I am not quoting scripture or being philosophical for the sake of it. I am using my own vocabulary a little here, as I cannot remember Buddhist vocabulary well. [I]1. What is reality and how does one distinguish this from what is not real?[/I] Reality is that which does not change or cannot change. It is unconditioned. That which changes or is subject to change is not reality, although it may 'exist' now. It is distinguished through insight or the inner eye, for want of a term. [I]2. What is anicca or impermanence and how is it known?[/I] Anicca is the 'quality' of change. It is not a thing in itself but rather an observation. It is known to the 6 senses, including inner perception of emotion, thoughts etc. It includes the 6 senses and the mind which are themselves subject to anicca (anatta and dukkha). [I]3. What is anatta or non-self and how is it known?[/I] Anatta is the recognition that there is no fixed phenomena inherent in any phenomena. In other words it is recognition that there is no fixed unchanging self (or concept of self) in phenomena. By phenomena I mean material elements, thoughts, emotions etc. [I]4. What is dukkha or suffering and how is it known?[/I] Dukkha is unsatisfactory quality of phenomena, it is not a thing in itself. It is known through the 6 senses and inner perception. It can also mean pain, such as physical or emotional pain. [I]5. Why do you say that “Buddhism addresses well a person who is undergoing suffering”? Does this imply that it does not address those who do not undergo suffering? And who might these be?[/I] It implies that once the teaching (Buddhism) has done its job (Nibbana, the end of the the holy life) it is no longer to be clinged to (it is let go). The question who might these be does not apply at this stage (Nibbana). [I]6. In stating that “There will be dukkha, the body ages and dies (disease etc), but this is recognised as anicca and dukkha,” are you saying that dukkha although it is experienced, can’t be said to be a characteristic as are anicca and anatta?[/I] No, I am saying that dukkha can be seen as arising and passing away (anicca) without any inherent self (anatta). It simply happens. [I]7. In saying, “all suffering is transient and it is happening to 'nobody', it arises and passes that is all” are you here referring to suffering as in displeasure? Because if you are referring to Dukkha as in one of the three marks of existence, it would sound like that you are saying that this Dukkha itself is impermanent. In other words, this one general characteristic has in turn the characteristic of impermanence….[/I] Dukkha here can be pain (physical, emotional) as well as unsatisfatoriness. It is not real in the sense that it arises and passes away. So yes, it has the characteristic of impermanence. Dukkha is not a thing in itself. Hope that helps. [/QUOTE]
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Life Is Easier Without Karma - A Discussion
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