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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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Reality, Truth And Developing The Wisdom To Enlightenment
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<blockquote data-quote="BhagatSingh" data-source="post: 176067" data-attributes="member: 2610"><p>It's ancient.</p><p></p><p>I don't feel restricted to any particular set of words, as long as they sail my points to you I am fine with them.</p><p></p><p>Our mind functions using conceptual frameworks. If any description of the mind can be given, it is conceptual framework building entity. Mental activities consist of either correct concepts, incorrect concepts and observation of reality based on these concepts, and further the mind predicates based on it's internal model, i.e. the conceptual framework under which it operates. The conceptual framework involves mental representation of what is perceived. It is a conception of the perception. The perception being sense experience. </p><p></p><p>These two are woven into each other. Your conception gives rise to your perception and your perception gives rise to your conception. One could also say they both arise simultaneously. Two running threads influencing each other's movement. Who knows which one started running first? All you know is that they are running and their paths are woven into each other.</p><p>This is like asking "how can you get on top of Mt. Everest and by what, by being on top of Mt. Everest?"</p><p></p><p>The question has not been answered. Wisdom arises in a mind who have won over it's own processes. This is not under anyone's control. All we can do is have the intent of winning over our mental processes, the stronger the intent the more likely we are to climb Mt. Everest.</p><p></p><p>Once present, they are always there. And once present they are not longer restricted to any particular conceptual framework or sense experience.</p><p></p><p>You believe certain things about reality and you have been accumulating these beliefs from before birth. They shift and change, and transform as you read about Buddha's teachings, as you observe them in daily life, and you speak with others.</p><p>Now this is all great because Buddha's teachings is a gold mine and you are the miner that mines the gold in it and little by little you do attain some gold. The gold is wonderful. It gives you something to do, perhaps it gives you a purpose, or whatever you get out of it, you continue to mine this gold. Accumulating it little by little. You work hard for it, and you get the benefit of gold. Maybe you are mining a lot of it, and have more of it than many others you know.</p><p></p><p>But you must let go of this gold. Keep mining but once you get the gold, give it to someone else and move on to mining more. If you cling to the gold, that would be a strong hold of the conceptual framework. If you let go of the gold you mine and the gold you have already accumulated, then you have successfully weakened the conceptual framework.</p><p></p><p>No you see the when sense experience "remains at the background" this is part of the mental activities that create the conceptual framework. It is also known as memory. </p><p></p><p>They can fall away. When they do it can no longer be called sense experience though. So within the domain of sense experience, it is a running river, constantly changing. As you say: <em>no two moments are the same in terms of both the observer as well as that which is observed</em></p><p>It's a special occasion. <img src="/images/smilies/sikhsmileys/singh-bhangra.gif" class="smilie" loading="lazy" alt=":singhbhangra:" title="Singh Bhangra :singhbhangra:" data-shortname=":singhbhangra:" /> I love how you say "conjured up" like it's some sort of magic trick. But of course, theories are magic tricks that the mind performs.</p><p></p><p>Hmm, "all paths lead to the game goal", throw this away it's not helping the discussion.</p><p></p><p>Meditation as in studying the sense experience and conceptual framework, through observation and mining Buddha's teachings.</p><p></p><p>It would appear so.</p><p></p><p>I hope I have made things clear in this post. I am actually not asking you to go by anything. You ask me about what I know, and I spill the beans. Do you care about what I have to say?</p><p>You are on the right track. What you say is unreal is what I say is less real than what call real. </p><p>I am saying what you are calling real is less real than something that is ultimately real. </p><p>Real > Sense experience > Conceptual framework</p><p></p><p>The way to weaken the hold is to go from right to left. So CF is weakened by going deeper in sense experience, sense experience is weakened by going into what is real. I would say one is a Buddha when they have won over the three.</p><p></p><p>Any kind of study you can think of.</p><p></p><p></p><p></p><p>I think I have clarified this now. I can add that you are never actually going to get away from them.</p><p></p><p>The concepts need to be studied because they are influencing your sense experience, in ways you can only find out by studying them. Going deeper into their interaction would be part of mastering them both.</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 176067, member: 2610"] It's ancient. I don't feel restricted to any particular set of words, as long as they sail my points to you I am fine with them. Our mind functions using conceptual frameworks. If any description of the mind can be given, it is conceptual framework building entity. Mental activities consist of either correct concepts, incorrect concepts and observation of reality based on these concepts, and further the mind predicates based on it's internal model, i.e. the conceptual framework under which it operates. The conceptual framework involves mental representation of what is perceived. It is a conception of the perception. The perception being sense experience. These two are woven into each other. Your conception gives rise to your perception and your perception gives rise to your conception. One could also say they both arise simultaneously. Two running threads influencing each other's movement. Who knows which one started running first? All you know is that they are running and their paths are woven into each other. This is like asking "how can you get on top of Mt. Everest and by what, by being on top of Mt. Everest?" The question has not been answered. Wisdom arises in a mind who have won over it's own processes. This is not under anyone's control. All we can do is have the intent of winning over our mental processes, the stronger the intent the more likely we are to climb Mt. Everest. Once present, they are always there. And once present they are not longer restricted to any particular conceptual framework or sense experience. You believe certain things about reality and you have been accumulating these beliefs from before birth. They shift and change, and transform as you read about Buddha's teachings, as you observe them in daily life, and you speak with others. Now this is all great because Buddha's teachings is a gold mine and you are the miner that mines the gold in it and little by little you do attain some gold. The gold is wonderful. It gives you something to do, perhaps it gives you a purpose, or whatever you get out of it, you continue to mine this gold. Accumulating it little by little. You work hard for it, and you get the benefit of gold. Maybe you are mining a lot of it, and have more of it than many others you know. But you must let go of this gold. Keep mining but once you get the gold, give it to someone else and move on to mining more. If you cling to the gold, that would be a strong hold of the conceptual framework. If you let go of the gold you mine and the gold you have already accumulated, then you have successfully weakened the conceptual framework. No you see the when sense experience "remains at the background" this is part of the mental activities that create the conceptual framework. It is also known as memory. They can fall away. When they do it can no longer be called sense experience though. So within the domain of sense experience, it is a running river, constantly changing. As you say: [I]no two moments are the same in terms of both the observer as well as that which is observed[/I] It's a special occasion. :singhbhangra: I love how you say "conjured up" like it's some sort of magic trick. But of course, theories are magic tricks that the mind performs. Hmm, "all paths lead to the game goal", throw this away it's not helping the discussion. Meditation as in studying the sense experience and conceptual framework, through observation and mining Buddha's teachings. It would appear so. I hope I have made things clear in this post. I am actually not asking you to go by anything. You ask me about what I know, and I spill the beans. Do you care about what I have to say? You are on the right track. What you say is unreal is what I say is less real than what call real. I am saying what you are calling real is less real than something that is ultimately real. Real > Sense experience > Conceptual framework The way to weaken the hold is to go from right to left. So CF is weakened by going deeper in sense experience, sense experience is weakened by going into what is real. I would say one is a Buddha when they have won over the three. Any kind of study you can think of. I think I have clarified this now. I can add that you are never actually going to get away from them. The concepts need to be studied because they are influencing your sense experience, in ways you can only find out by studying them. Going deeper into their interaction would be part of mastering them both. [/QUOTE]
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