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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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<blockquote data-quote="Archived_member14" data-source="post: 134064" data-attributes="member: 586"><p>Last Saturday during our weekly discussions, there was one discussant from Japan visiting after 20 years but first studied this particular interpretation of the Buddha’s teachings 35 years ago. Currently he is the head of the Department of research in language, brain and cognition in one of the universities in Japan but will be retiring in a year or so and plans subsequently to become a novice in Thailand. </p><p></p><p>At one point in the discussion this person said that he has doubts regarding ‘rebirth’ and wondered if this was a hindrance to any progress in the understanding of the Dharma on the whole. I quickly said, yes. Some of the points I brought up and some which I reflected on later are:</p><p></p><p>Doubt is a mental factor which is a big hindrance on the Path. However, it is to be expected that this will arise from time to time, for all of us who have not yet penetrated the Truth and become enlightened. The more the understanding is developed, the less the frequency of doubt about the nature of mind and matter. In this regard, doubt being another mental reality, knowing doubt as doubt increases both knowledge about mental realities in general, as well as the drawback of doubt itself.</p><p></p><p>In light of the above, rather than talk in terms of ‘persons’ having doubt, it is better to talk about this as being instances of the particular reality arising and falling away by conditions. This means that at any moment when otherwise there is right understanding about other aspects of the Dharma, at those instances wisdom is being developed and doubt is kept at bay. With this comes the inclination to study doubt when it arises which may otherwise be hidden as a result of labeling oneself as, “one who has doubt”, not to speak of when the conclusions made by doubt are adhered to.</p><p></p><p>In response to this latter, I pointed out the difference between 1. Blind acceptance and 2. Belief based on some preliminary level of understanding about the nature of mind and matter; and also to the difference between 3. Not knowing for sure because one knows oneself to have lots of ignorance / little understanding and 4. Outright disbelief. </p><p></p><p>In the above the first and the last are more or less equally bad, whereas the second and third are signs of understanding. It would seem that ‘outright disbelief’ is a reaction to seeing ‘blind acceptance’ as the only other option. However, if one were to go a little deeper, it becomes apparent that this is actually due to belief in cause and effect as happens in this one lifetime alone, which in fact is an inclination towards an annihilation view or otherwise a myopic vision of things. </p><p></p><p>In the case of the Japanese professor above, it seems that he was in fact missing the point of the Buddha’s teachings from the very outset. This is reflected in the fact that he was quite influenced by the findings of science as to think that the conclusions arrived at were of equal merit as that of the Buddha’s. Although he did make the distinction between direct understanding / insight and that of the study based on conventional observation and building up of concepts upon concepts and theories upon the other, he believed somehow, that the two may one day meet. And this I strongly objected to, for obvious reasons.</p><p></p><p>With this it becomes evident that one aspect of the teachings when misunderstood influences other aspects and doubt will then arise casting a shadow, making it even harder to progress along the path of right understanding. </p><p></p><p>Let us now go on to the idea of rebirth, what is it?</p><p>But first of all allow me to show the difference between rebirth and the idea of reincarnation.</p><p>Rebirth is based on the fact of Conditionality. One example of this is that consciousness and its mental concomitants arises by conditions and falls away completely but would necessarily condition the next mind moment on and on. This is contiguity condition and is one of 24 kinds of conditions. Karma is another kind of condition, the main one involved in rebirth. There are ever just these conditions, nothing continuing from one moment to the next which is unchanged. </p><p></p><p>Reincarnation on the other hand, posits some selfsame entity such as ‘soul’ continuing from one moment to the next and from life to life. Hence with regard to the idea of being reborn again, several problems arise given that we begin with a belief in that which can’t be directly observed ever, re: the soul. </p><p></p><p>But rebirth, this being based on the understanding of mind and matter arising from moment to moment, the characteristic, function and proximate cause, questioning and discarding it is in fact indicative of a problem on the part of those who do so! After all what do they know about the nature of that by which any thoughts arise at all, including those which lead to the questioning of rebirth? As far as I am concerned, it is symptomatic of the uninstructed that having a wrong understanding of the way things are, it automatically relies on past knowledge for explanations, ones that are never about the realities of the present moment. </p><p></p><p>We are swimming in the ocean of concepts, many of which are a result of the influence of science. And like science, we incline to explain everything away in terms of one theory or another, but never with any curiosity as to what goes on *now*. Even in principle, there is no inclination to study mind as an “element”, but only after reducing it to being a product of materiality, as in the case of all these studies about ‘brain’, we go by inferences based on even more concepts! Likewise ‘birth’, which in reality is a type of consciousness, science moves around concepts based on a materialistic outlook and rests satisfied with this. No mind to study the nature of seeing consciousness, hearing consciousness, thinking, attachment, kindness and so on. No clue, yet think it knows the truth.</p><p></p><p>But of course we can’t blame science. That we go along with its explanations is because deep down we have the same / similar view about what goes on, not at the level of details, but that of perception which happen from moment to moment. Indeed, all our theories and justifications are meant to feed and hence perpetuate these misperceptions, so to speak. There seems to be an attempt here to interpret Guru Nanak’s teachings on karma and rebirth in accordance to one’s own misunderstandings. This is not doing anyone any good. It reminds me of what I label; “modern commentators” in my own tradition, those who clearly have not had a moment of insight, but go on to be critical of the ancients, who on their part show not only deep understanding, but also compassion towards those of us who lack the necessary wisdom.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 134064, member: 586"] Last Saturday during our weekly discussions, there was one discussant from Japan visiting after 20 years but first studied this particular interpretation of the Buddha’s teachings 35 years ago. Currently he is the head of the Department of research in language, brain and cognition in one of the universities in Japan but will be retiring in a year or so and plans subsequently to become a novice in Thailand. At one point in the discussion this person said that he has doubts regarding ‘rebirth’ and wondered if this was a hindrance to any progress in the understanding of the Dharma on the whole. I quickly said, yes. Some of the points I brought up and some which I reflected on later are: Doubt is a mental factor which is a big hindrance on the Path. However, it is to be expected that this will arise from time to time, for all of us who have not yet penetrated the Truth and become enlightened. The more the understanding is developed, the less the frequency of doubt about the nature of mind and matter. In this regard, doubt being another mental reality, knowing doubt as doubt increases both knowledge about mental realities in general, as well as the drawback of doubt itself. In light of the above, rather than talk in terms of ‘persons’ having doubt, it is better to talk about this as being instances of the particular reality arising and falling away by conditions. This means that at any moment when otherwise there is right understanding about other aspects of the Dharma, at those instances wisdom is being developed and doubt is kept at bay. With this comes the inclination to study doubt when it arises which may otherwise be hidden as a result of labeling oneself as, “one who has doubt”, not to speak of when the conclusions made by doubt are adhered to. In response to this latter, I pointed out the difference between 1. Blind acceptance and 2. Belief based on some preliminary level of understanding about the nature of mind and matter; and also to the difference between 3. Not knowing for sure because one knows oneself to have lots of ignorance / little understanding and 4. Outright disbelief. In the above the first and the last are more or less equally bad, whereas the second and third are signs of understanding. It would seem that ‘outright disbelief’ is a reaction to seeing ‘blind acceptance’ as the only other option. However, if one were to go a little deeper, it becomes apparent that this is actually due to belief in cause and effect as happens in this one lifetime alone, which in fact is an inclination towards an annihilation view or otherwise a myopic vision of things. In the case of the Japanese professor above, it seems that he was in fact missing the point of the Buddha’s teachings from the very outset. This is reflected in the fact that he was quite influenced by the findings of science as to think that the conclusions arrived at were of equal merit as that of the Buddha’s. Although he did make the distinction between direct understanding / insight and that of the study based on conventional observation and building up of concepts upon concepts and theories upon the other, he believed somehow, that the two may one day meet. And this I strongly objected to, for obvious reasons. With this it becomes evident that one aspect of the teachings when misunderstood influences other aspects and doubt will then arise casting a shadow, making it even harder to progress along the path of right understanding. Let us now go on to the idea of rebirth, what is it? But first of all allow me to show the difference between rebirth and the idea of reincarnation. Rebirth is based on the fact of Conditionality. One example of this is that consciousness and its mental concomitants arises by conditions and falls away completely but would necessarily condition the next mind moment on and on. This is contiguity condition and is one of 24 kinds of conditions. Karma is another kind of condition, the main one involved in rebirth. There are ever just these conditions, nothing continuing from one moment to the next which is unchanged. Reincarnation on the other hand, posits some selfsame entity such as ‘soul’ continuing from one moment to the next and from life to life. Hence with regard to the idea of being reborn again, several problems arise given that we begin with a belief in that which can’t be directly observed ever, re: the soul. But rebirth, this being based on the understanding of mind and matter arising from moment to moment, the characteristic, function and proximate cause, questioning and discarding it is in fact indicative of a problem on the part of those who do so! After all what do they know about the nature of that by which any thoughts arise at all, including those which lead to the questioning of rebirth? As far as I am concerned, it is symptomatic of the uninstructed that having a wrong understanding of the way things are, it automatically relies on past knowledge for explanations, ones that are never about the realities of the present moment. We are swimming in the ocean of concepts, many of which are a result of the influence of science. And like science, we incline to explain everything away in terms of one theory or another, but never with any curiosity as to what goes on *now*. Even in principle, there is no inclination to study mind as an “element”, but only after reducing it to being a product of materiality, as in the case of all these studies about ‘brain’, we go by inferences based on even more concepts! Likewise ‘birth’, which in reality is a type of consciousness, science moves around concepts based on a materialistic outlook and rests satisfied with this. No mind to study the nature of seeing consciousness, hearing consciousness, thinking, attachment, kindness and so on. No clue, yet think it knows the truth. But of course we can’t blame science. That we go along with its explanations is because deep down we have the same / similar view about what goes on, not at the level of details, but that of perception which happen from moment to moment. Indeed, all our theories and justifications are meant to feed and hence perpetuate these misperceptions, so to speak. There seems to be an attempt here to interpret Guru Nanak’s teachings on karma and rebirth in accordance to one’s own misunderstandings. This is not doing anyone any good. It reminds me of what I label; “modern commentators” in my own tradition, those who clearly have not had a moment of insight, but go on to be critical of the ancients, who on their part show not only deep understanding, but also compassion towards those of us who lack the necessary wisdom. [/QUOTE]
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