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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
Interfaith Dialogues
ONE Universal Concept Among All Religions: God Is Within All, And All Is God
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<blockquote data-quote="Archived_member14" data-source="post: 173813" data-attributes="member: 586"><p>Ambarsaria ji, </p><p></p><p>I have been busy and therefore could not respond earlier.</p><p></p><p></p><p></p><p></p><p></p><p>Although I do not expect any change in basic outlook, I do hope however, that what I write will sometimes cause people to question their understandings. So thank you for telling me this.</p><p></p><p></p><p></p><p></p><p></p><p>There are three different ways in which “self” manifest, self-view, attachment and conceit. Attachment and conceit are a problem, but they are not insidious like self-view. Indeed so long as the latter is not known, the other two will not ever lessen but in fact strengthen. When I point out the danger of “self”, it is therefore self-view which I have in mind. </p><p></p><p>Self is not just having a pictorial idea about something. It is attributing characteristic and functions to something outside of the present moment, one which is not in line with the law of cause and effect and of conditionality. It is associated with the idea of “control” over phenomena which comes from one's own tendency to believe in control. It manifests as an attempt to find the original cause, be this the idea of God, Tao or Big Bang and dwelling on such questions as, which came first, the hen or the egg. It reflects a lack of sense of urgency with regard to understanding what the reality “now” is, but instead is attached to concepts / stories about reality and explanations thereof. Having failed to make the reality / concept distinction and seeing the harm in ignorance now, one conceives of some ultimate reality unknown, but knowable in the future. And whatever actions one undertakes in order that this happen, invariably involved is a belief in an abiding 'self' who will one day realize / identify with the larger Self. Indeed the belief in soul is corollary to this belief in some kind of Self out there separate from or encompassing all.</p><p></p><p>One parable the Buddha gave was of the man shot by an arrow who was offered help to remove it by a doctor. This man refused to have the arrow taken out unless he was told who shot the arrow. When this was given, he wanted to then also know which family he came from, which wood was used for the arrow, the bow, where the tree for the wood grew etc. In the meantime he'd suffer from the wound and ultimately die.</p><p></p><p></p><p></p><p></p><p></p><p>And you do not see this as symptom of the belief….</p><p>There can be no other option for a person who believes in the existence of anything outside of the present moment experience, than to be involved in projections. Recognizing one particular projection does not stop one from going on to project something else, even if this is the idea of something being ineffable. In other words, saying that something exists that can't be described is already projecting. Instead of thinking that one's faculty is limited, better come to realize what drives one to speculate to begin with.</p><p></p><p>Indeed the faculties namely, the eye and seeing, ear and hearing, mind and thinking, etc. are simply conditioned there and then by other conditioned phenomena all of which can be known. And this is what the Buddha realized and was basis for his seeing through all speculative philosophies. So it has nothing to do with the idea of the faculties being “limited”, but coming to understand that each of them perform a unique function and fall away completely, followed by another set of realities with other functions.</p><p></p><p></p><p></p><p></p><p></p><p>Yes, this is what you believe. </p><p>As I suggested above, if eye and seeing for example, are seen for what they are, namely conditioned and impermanent, insubstantial and no self, such speculative philosophies will not be entertained. When the causes and conditions for the present moment are revealed, what place is there for such ideas as first cause or the existence of an underlying or overarching reality?</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 173813, member: 586"] Ambarsaria ji, I have been busy and therefore could not respond earlier. Although I do not expect any change in basic outlook, I do hope however, that what I write will sometimes cause people to question their understandings. So thank you for telling me this. There are three different ways in which “self” manifest, self-view, attachment and conceit. Attachment and conceit are a problem, but they are not insidious like self-view. Indeed so long as the latter is not known, the other two will not ever lessen but in fact strengthen. When I point out the danger of “self”, it is therefore self-view which I have in mind. Self is not just having a pictorial idea about something. It is attributing characteristic and functions to something outside of the present moment, one which is not in line with the law of cause and effect and of conditionality. It is associated with the idea of “control” over phenomena which comes from one's own tendency to believe in control. It manifests as an attempt to find the original cause, be this the idea of God, Tao or Big Bang and dwelling on such questions as, which came first, the hen or the egg. It reflects a lack of sense of urgency with regard to understanding what the reality “now” is, but instead is attached to concepts / stories about reality and explanations thereof. Having failed to make the reality / concept distinction and seeing the harm in ignorance now, one conceives of some ultimate reality unknown, but knowable in the future. And whatever actions one undertakes in order that this happen, invariably involved is a belief in an abiding 'self' who will one day realize / identify with the larger Self. Indeed the belief in soul is corollary to this belief in some kind of Self out there separate from or encompassing all. One parable the Buddha gave was of the man shot by an arrow who was offered help to remove it by a doctor. This man refused to have the arrow taken out unless he was told who shot the arrow. When this was given, he wanted to then also know which family he came from, which wood was used for the arrow, the bow, where the tree for the wood grew etc. In the meantime he'd suffer from the wound and ultimately die. And you do not see this as symptom of the belief…. There can be no other option for a person who believes in the existence of anything outside of the present moment experience, than to be involved in projections. Recognizing one particular projection does not stop one from going on to project something else, even if this is the idea of something being ineffable. In other words, saying that something exists that can't be described is already projecting. Instead of thinking that one's faculty is limited, better come to realize what drives one to speculate to begin with. Indeed the faculties namely, the eye and seeing, ear and hearing, mind and thinking, etc. are simply conditioned there and then by other conditioned phenomena all of which can be known. And this is what the Buddha realized and was basis for his seeing through all speculative philosophies. So it has nothing to do with the idea of the faculties being “limited”, but coming to understand that each of them perform a unique function and fall away completely, followed by another set of realities with other functions. Yes, this is what you believe. As I suggested above, if eye and seeing for example, are seen for what they are, namely conditioned and impermanent, insubstantial and no self, such speculative philosophies will not be entertained. When the causes and conditions for the present moment are revealed, what place is there for such ideas as first cause or the existence of an underlying or overarching reality? [/QUOTE]
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ONE Universal Concept Among All Religions: God Is Within All, And All Is God
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