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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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Shallow Readings And Meditation
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<blockquote data-quote="BhagatSingh" data-source="post: 139823" data-attributes="member: 2610"><p>Well said, Confused ji. </p><p></p><p></p><p></p><p>Yes merely doing those things you mention won't help at all. and I understand this is what is commonly done. And it's because meditation itself, the point when you are actually meditating, when the meditation is successful, is actually very hard to get to. The experience of meditation is for most a momentary experience. It is momentary because it is difficult for the mind to stay in this state.</p><p>Sri Guru Granth Sahib Ji points to us that ego is what prevents us from getting there. Once the ego is diminished then that state can be activated 24/7 or 8 peher.</p><p></p><p></p><p></p><p>Yes mind<strong>ful</strong>ness is important. </p><p></p><p></p><p>Please elaborate on what you mean by the conditioned phenomena.</p><p></p><p></p><p>Yes this is the one I was referring to as well. </p><p></p><p></p><p>That was a clear and well articulated response!</p><p></p><p>Here is what I can add (and perhaps clarify). </p><p></p><p>With regards to the point in bold with [**]:</p><p>These qualities (conceit, anger, craving: greed, lust, the 5 vices) belong to the ego. Our ego manifests itself in our thoughts. So it makes sense that if we slowly train our mind to a reduced level of thoughts, and if we slowly train our mind to stop buying into the thoughts we have, then we can slowly kill off our ego.</p><p>We essentially live at the mercy of the discursive dialogue that is always taking place within us. We are always talking to ourselves... I am doing so as I type. This dialogue is basically our ego. Many have found that once this mental discursive dialogue is quieted down, there are wonderful experiences to be had. There is 'happiness' and by that I mean well-being, to be found once the dialogue is quiet. Such happiness/well-being is independent of wordly things. it is independent of eating delicious foods or spending time with friends or family. it is independent of <em>maya</em>.</p><p></p><p>A few questions arise at this point:</p><p>Is there really a happiness, a well-being that is independent of maya? Most of us live our life, as if the answer is 'no' but the answer all saints give is, YES. They say yes, you can be happy without anything, "with dry bread and cold water" - Sheikh Farid.</p><p></p><p>Once we say yes. Then we wonder how can such a form of well-being be discovered? Simple logic dictates that you remove yourself from all other sources of happiness, and that you isolate yourself. If a source of happiness independent of attachments is to be found, it should be available in a place where there are no wordly pleasures.... and as you know this is what was done, and it lead to an evolution in meditation techniques and practices, the basic principle had been discovered. Now, we come to the time of Gurus, who tell us of ways of meditating while remaining in the world, without renouncing it, while living amongst attachments and not buying into them. As you might know, their methods are very much involved in social contexts.</p><p></p><p>One thing to notice is that it comes down to our ego yet again. It is our ego that seeks these attachments. It actively does so, every moment.</p><p>How do we start seeing (intuitively) the danger of attachment </p><p>[*], and how do we eradicate our ego?</p><p>When we meditate. More specifically, when we train the mind, to notice our moment to moment experience. When we train it to see how our ego rises and falls, how it responds to things. Once we start to see it before our eyes, doing what it does, we can address it. To do so we must be mindFUL, and we must remove the filter of thoughts that blocks our vision of our moment to moment experience. </p><p>Meditation techniques often involve learning to focus and concentrate on mundane tasks, tasks that otherwise arouse little interest and little attention. This is so that we can train the mind to be senstive to our experiences, so that is able to notice minute things that happen within us. it would not be much of a training if it involved for example, watching TV to which we readily pay attention to.</p><p> Ego is almost invisible to the average Joe. So the first step in eleminating it, is to learn to notice it. It turns out that just noticing its rise and fall, moment to moment, is already a very difficult task.</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 139823, member: 2610"] Well said, Confused ji. Yes merely doing those things you mention won't help at all. and I understand this is what is commonly done. And it's because meditation itself, the point when you are actually meditating, when the meditation is successful, is actually very hard to get to. The experience of meditation is for most a momentary experience. It is momentary because it is difficult for the mind to stay in this state. Sri Guru Granth Sahib Ji points to us that ego is what prevents us from getting there. Once the ego is diminished then that state can be activated 24/7 or 8 peher. Yes mind[B]ful[/B]ness is important. Please elaborate on what you mean by the conditioned phenomena. Yes this is the one I was referring to as well. That was a clear and well articulated response! Here is what I can add (and perhaps clarify). With regards to the point in bold with [**]: These qualities (conceit, anger, craving: greed, lust, the 5 vices) belong to the ego. Our ego manifests itself in our thoughts. So it makes sense that if we slowly train our mind to a reduced level of thoughts, and if we slowly train our mind to stop buying into the thoughts we have, then we can slowly kill off our ego. We essentially live at the mercy of the discursive dialogue that is always taking place within us. We are always talking to ourselves... I am doing so as I type. This dialogue is basically our ego. Many have found that once this mental discursive dialogue is quieted down, there are wonderful experiences to be had. There is 'happiness' and by that I mean well-being, to be found once the dialogue is quiet. Such happiness/well-being is independent of wordly things. it is independent of eating delicious foods or spending time with friends or family. it is independent of [I]maya[/I]. A few questions arise at this point: Is there really a happiness, a well-being that is independent of maya? Most of us live our life, as if the answer is 'no' but the answer all saints give is, YES. They say yes, you can be happy without anything, "with dry bread and cold water" - Sheikh Farid. Once we say yes. Then we wonder how can such a form of well-being be discovered? Simple logic dictates that you remove yourself from all other sources of happiness, and that you isolate yourself. If a source of happiness independent of attachments is to be found, it should be available in a place where there are no wordly pleasures.... and as you know this is what was done, and it lead to an evolution in meditation techniques and practices, the basic principle had been discovered. Now, we come to the time of Gurus, who tell us of ways of meditating while remaining in the world, without renouncing it, while living amongst attachments and not buying into them. As you might know, their methods are very much involved in social contexts. One thing to notice is that it comes down to our ego yet again. It is our ego that seeks these attachments. It actively does so, every moment. How do we start seeing (intuitively) the danger of attachment [*], and how do we eradicate our ego? When we meditate. More specifically, when we train the mind, to notice our moment to moment experience. When we train it to see how our ego rises and falls, how it responds to things. Once we start to see it before our eyes, doing what it does, we can address it. To do so we must be mindFUL, and we must remove the filter of thoughts that blocks our vision of our moment to moment experience. Meditation techniques often involve learning to focus and concentrate on mundane tasks, tasks that otherwise arouse little interest and little attention. This is so that we can train the mind to be senstive to our experiences, so that is able to notice minute things that happen within us. it would not be much of a training if it involved for example, watching TV to which we readily pay attention to. Ego is almost invisible to the average Joe. So the first step in eleminating it, is to learn to notice it. It turns out that just noticing its rise and fall, moment to moment, is already a very difficult task. [/QUOTE]
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