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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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Sikh Sikhi Sikhism
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<blockquote data-quote="Astroboy" data-source="post: 60670" data-attributes="member: 4990"><p><span style="font-size: 12px"><span style="font-family: 'Times'"><strong>BUDDHI </strong>(<strong>J. S. Neki</strong>) or <em>buddhi </em>(from Sanskrit <em>budh</em>—to wake up, be awake, to perceive, learn) is the intellectual aspect of mind (<em>antahkarana</em>) whose other aspects <em>man </em>and <em>humai</em> are intertwined with it in close interrelationship. Its nearest English equivalent may be intellect.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'"> Man (Sanskrit <em>manas</em>) as the receptacle of sense-impressions from sense-organs, organizes them into precepts, yet it has doubt of indetermination about them. <em>Buddhi</em> defines and ascertains them and brings about definite and determinate cognition. <em>Man</em> simply assimilates sense-impressions; <em>haumai</em> (or <em>ahankara</em>) self-appropriates the apperceived impressions, while <em>buddhi</em> determines their nature, categorizes them and welds them into concepts. Its function, then, is to bring about certainty and definitiveness in knowledge. Definitive apprehension might spur action. Thus it is <em>buddhi</em> which resolves to act and then guides the ensuing action.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'"> A fundamental categorization of precepts as also of ensuing actions concerns their moral import. The deftness with which <em>buddhi</em> does that is variable. If it can exercise acute ethical discrimination, it is known as <em>bibek buddhi </em>(discriminative intellect). That can happen only if it has become God-centred. On the contrary, if it remains self-centred (<em>aham buddhi</em>), then it remains morally confounded and unable to discriminate.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'"> <em>Bibek buddhi </em>in <em>gurbani</em>, Guru’s utterance, has also been called <em>sar-buddhi</em> (the essential intellect), <em>tat buddhi </em>(the real intellect), <em>bimal or nirmal buddhi </em>(unclouded, clear intellect), <em>bal </em>buddhi (powerful intellect), mati<em> buddhi</em> (the counselling intellect) and <em>sudh buddhi </em>(pure intellect).</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'"> <em>Aham buddhi </em>has also been called <em>chapal buddhi </em>(the unstable intellect), <em>buddhi bikar </em>(foul intellect), <em>malin buddhi </em>(turbid intellect), <em>nibal buddhi </em>(weak intellect)<em>, durmat buddhi</em> (perverse intellect), and <em>phanin buddhi </em>(the deluding intellect).</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'"> This moral bipolarity of the functioning of intellect stands out in relief in <em>gurbani</em>. In its decadent form, <em>buddhi</em> wastes itself in vain, egoistic pursuits: <em>kaunu karam mera kari kari marai</em>—for what reason does it die proclaiming mine! Mine!? (GG, 1159). However, when through evolution it ascends up the ethical scale (<em>buddhi-pragas</em>), it flowers into <em>bibek buddhi</em> which is a divine attribute: <em>tu samrathu tu sarab mai tu hai buddhi bibek jiu</em>—You are omnipotent, you are all-pervasive, you are the discriminating intellect (GG, 761). However, if it begins to undergo the process of devolution (<em>visarjan</em>) down the moral scale, <em>buddhi</em> becomes delusional intellect (<em>phanin buddhi</em>).</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'"> <em>Buddhi</em>, also called <em>akal </em>(Arabic ‘aql) in <em>gurbani</em> is considered to be an instrument for serving the Divine purpose and acquiring merit: <em>akali sahibu seviai akali paiai manu</em>—by wisdom is the Lord served; by intellect is honour attained (GG, 1245). By contrast, <em>buddhi</em> in its decadent form is not only infirm but also arrogant, which makes it despicable:</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'"> Some are devoid of intellect, or sense, or comprehension</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'"> And understand not a syllable.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'"> Such folk, saith Nanak, as fill themselves with pride.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'"> Without merit are asses pedigreed.</span></span></p><p style="text-align: center"><p style="text-align: center"><span style="font-family: 'Times'"><span style="font-size: 12px">(GG, 1246)</span></span></p> <p style="text-align: center"><span style="font-family: 'Times'"><span style="font-size: 12px">BIBLIOGRAPHY</span></span></p> </p><p><span style="font-family: 'Times'"><span style="font-family: 'Times'"><span style="font-size: 12px">1.</span></span> </span><span style="font-size: 12px"><span style="font-family: 'Times'">Sher Singh, <em>The Philosophy of Sikhism</em>. Lahore, 1944</span></span></p></blockquote><p></p>
[QUOTE="Astroboy, post: 60670, member: 4990"] [SIZE=3][FONT=Times][B]BUDDHI [/B]([B]J. S. Neki[/B]) or [I]buddhi [/I](from Sanskrit [I]budh[/I]—to wake up, be awake, to perceive, learn) is the intellectual aspect of mind ([I]antahkarana[/I]) whose other aspects [I]man [/I]and [I]humai[/I] are intertwined with it in close interrelationship. Its nearest English equivalent may be intellect.[/FONT][/SIZE] [SIZE=3][FONT=Times] Man (Sanskrit [I]manas[/I]) as the receptacle of sense-impressions from sense-organs, organizes them into precepts, yet it has doubt of indetermination about them. [I]Buddhi[/I] defines and ascertains them and brings about definite and determinate cognition. [I]Man[/I] simply assimilates sense-impressions; [I]haumai[/I] (or [I]ahankara[/I]) self-appropriates the apperceived impressions, while [I]buddhi[/I] determines their nature, categorizes them and welds them into concepts. Its function, then, is to bring about certainty and definitiveness in knowledge. Definitive apprehension might spur action. Thus it is [I]buddhi[/I] which resolves to act and then guides the ensuing action.[/FONT][/SIZE] [SIZE=3][FONT=Times] A fundamental categorization of precepts as also of ensuing actions concerns their moral import. The deftness with which [I]buddhi[/I] does that is variable. If it can exercise acute ethical discrimination, it is known as [I]bibek buddhi [/I](discriminative intellect). That can happen only if it has become God-centred. On the contrary, if it remains self-centred ([I]aham buddhi[/I]), then it remains morally confounded and unable to discriminate.[/FONT][/SIZE] [SIZE=3][FONT=Times] [I]Bibek buddhi [/I]in [I]gurbani[/I], Guru’s utterance, has also been called [I]sar-buddhi[/I] (the essential intellect), [I]tat buddhi [/I](the real intellect), [I]bimal or nirmal buddhi [/I](unclouded, clear intellect), [I]bal [/I]buddhi (powerful intellect), mati[I] buddhi[/I] (the counselling intellect) and [I]sudh buddhi [/I](pure intellect).[/FONT][/SIZE] [SIZE=3][FONT=Times] [I]Aham buddhi [/I]has also been called [I]chapal buddhi [/I](the unstable intellect), [I]buddhi bikar [/I](foul intellect), [I]malin buddhi [/I](turbid intellect), [I]nibal buddhi [/I](weak intellect)[I], durmat buddhi[/I] (perverse intellect), and [I]phanin buddhi [/I](the deluding intellect).[/FONT][/SIZE] [SIZE=3][FONT=Times] This moral bipolarity of the functioning of intellect stands out in relief in [I]gurbani[/I]. In its decadent form, [I]buddhi[/I] wastes itself in vain, egoistic pursuits: [I]kaunu karam mera kari kari marai[/I]—for what reason does it die proclaiming mine! Mine!? (GG, 1159). However, when through evolution it ascends up the ethical scale ([I]buddhi-pragas[/I]), it flowers into [I]bibek buddhi[/I] which is a divine attribute: [I]tu samrathu tu sarab mai tu hai buddhi bibek jiu[/I]—You are omnipotent, you are all-pervasive, you are the discriminating intellect (GG, 761). However, if it begins to undergo the process of devolution ([I]visarjan[/I]) down the moral scale, [I]buddhi[/I] becomes delusional intellect ([I]phanin buddhi[/I]).[/FONT][/SIZE] [SIZE=3][FONT=Times] [I]Buddhi[/I], also called [I]akal [/I](Arabic ‘aql) in [I]gurbani[/I] is considered to be an instrument for serving the Divine purpose and acquiring merit: [I]akali sahibu seviai akali paiai manu[/I]—by wisdom is the Lord served; by intellect is honour attained (GG, 1245). By contrast, [I]buddhi[/I] in its decadent form is not only infirm but also arrogant, which makes it despicable:[/FONT][/SIZE] [SIZE=3][FONT=Times] Some are devoid of intellect, or sense, or comprehension[/FONT][/SIZE] [SIZE=3][FONT=Times] And understand not a syllable.[/FONT][/SIZE] [SIZE=3][FONT=Times] Such folk, saith Nanak, as fill themselves with pride.[/FONT][/SIZE] [SIZE=3][FONT=Times] Without merit are asses pedigreed.[/FONT][/SIZE] [CENTER][CENTER][FONT=Times][SIZE=3](GG, 1246)[/SIZE][/FONT][/CENTER] [CENTER][FONT=Times][SIZE=3]BIBLIOGRAPHY[/SIZE][/FONT][/CENTER][/CENTER] [FONT=Times][FONT=Times][SIZE=3]1.[/SIZE][/FONT] [/FONT][SIZE=3][FONT=Times]Sher Singh, [I]The Philosophy of Sikhism[/I]. Lahore, 1944[/FONT][/SIZE] [/QUOTE]
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