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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="Archived_member14" data-source="post: 169416" data-attributes="member: 586"><p>Embers ji,</p><p></p><p>Response to your answer to question 1.</p><p></p><p></p><p></p><p>Is this some philosophical school you are going by where reality is defined in such terms? The dictionary meaning of reality includes the following:</p><p></p><p>re•al•i•ty (r-l-t)</p><p>n. pl. re•al•i•ties </p><p>1. The quality or state of being actual or true.</p><p>2. One, such as a person, an entity, or an event, that is actual: "the weight of history and political realities" (Benno C. Schmidt, Jr.)</p><p>3. The totality of all things possessing actuality, existence, or essence.</p><p>4. That which exists objectively and in fact: Your observations do not seem to be about reality.</p><p></p><p>I have stated that there is conditioned reality and the unconditioned reality. Your qualifying “reality” with unconditioned, to me does not invalidate the other reality, namely the conditioned. So please explain how “unchanging” and “unconditioned” give validity to the concept of “reality” while being conditioned invalidates it? </p><p></p><p>And btw, you said that you have read only the Theravada, but this idea about the unconditioned being the only reality is in fact what the Mahayana school believes in which I consider as essentially, wrong view.</p><p></p><p></p><p></p><p>The dictionary seems to be making a connection between “existence” and “reality” in such a way that one implies the other. If you say therefore, that conditioned phenomena “exist”, then according to the dictionary you must also admit that they are “real”.</p><p></p><p>And is it not strange that you should so confidently claim as the “only reality”, namely the unconditioned, something which is never part of your experience? Would this not then mean that you claim to be “reality” what exists only as an idea as far as your experiences are concerned, whereas the experiences through the five senses and the mind which in fact forms the basis for *all* your conceivings / thoughts, this you deny as being real? In other words you are taking as basis for denying the reality of your moment to moment experience, an idea which in fact would not have been conceived of without those experiences performing some very real functions to begin with? </p><p></p><p>Or are you going to tell me that this is not so, but that in fact it is your “inner eye” which has seen this to be the case?</p><p></p><p></p><p></p><p>I wasn't asking about what it is that “understands”, but what characteristic or mark distinguishes reality from that which is not real. This you already gave an answer, namely that reality is that which is “permanent and unconditioned”. But as you would have seen, I have a problem with this proposition. So I shall await your response to this.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 169416, member: 586"] Embers ji, Response to your answer to question 1. Is this some philosophical school you are going by where reality is defined in such terms? The dictionary meaning of reality includes the following: re•al•i•ty (r-l-t) n. pl. re•al•i•ties 1. The quality or state of being actual or true. 2. One, such as a person, an entity, or an event, that is actual: "the weight of history and political realities" (Benno C. Schmidt, Jr.) 3. The totality of all things possessing actuality, existence, or essence. 4. That which exists objectively and in fact: Your observations do not seem to be about reality. I have stated that there is conditioned reality and the unconditioned reality. Your qualifying “reality” with unconditioned, to me does not invalidate the other reality, namely the conditioned. So please explain how “unchanging” and “unconditioned” give validity to the concept of “reality” while being conditioned invalidates it? And btw, you said that you have read only the Theravada, but this idea about the unconditioned being the only reality is in fact what the Mahayana school believes in which I consider as essentially, wrong view. The dictionary seems to be making a connection between “existence” and “reality” in such a way that one implies the other. If you say therefore, that conditioned phenomena “exist”, then according to the dictionary you must also admit that they are “real”. And is it not strange that you should so confidently claim as the “only reality”, namely the unconditioned, something which is never part of your experience? Would this not then mean that you claim to be “reality” what exists only as an idea as far as your experiences are concerned, whereas the experiences through the five senses and the mind which in fact forms the basis for *all* your conceivings / thoughts, this you deny as being real? In other words you are taking as basis for denying the reality of your moment to moment experience, an idea which in fact would not have been conceived of without those experiences performing some very real functions to begin with? Or are you going to tell me that this is not so, but that in fact it is your “inner eye” which has seen this to be the case? I wasn't asking about what it is that “understands”, but what characteristic or mark distinguishes reality from that which is not real. This you already gave an answer, namely that reality is that which is “permanent and unconditioned”. But as you would have seen, I have a problem with this proposition. So I shall await your response to this. [/QUOTE]
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Life Is Easier Without Karma - A Discussion
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