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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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Was Buddha A Gurmukh?
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<blockquote data-quote="Archived_member14" data-source="post: 137352" data-attributes="member: 586"><p>Passingby ji,</p><p></p><p></p><p>Quote Passingby:</p><p>In general it is logical and acceptable that Manmukh is one who follows the desires of his mind and is a materialistic being. But along with this Manmukh is also opposite of Gurmukh.<end quote></p><p></p><p></p><p>Confused: I was hoping you wouldn’t insist on this aspect ;-). But I am now glad that you did, since it is encouraging to see that you are willing to put your own religion and /or your understanding of it to the test. It is not so important what arguments are put forward and what conclusions are arrived at, but I’ve always thought it a good sign that someone questions the religion they are born into, even though later they end up following it anyway. One should be careful not accept something just because it is the tradition, nor because it is written in the scriptures, nor out of respect for the teacher, nor even because one has pondered things over. This last is something to be especially wary about, since in the absence of right understanding, it serves to fortify the wrong understanding used as a starting point. It is therefore very valuable to be engaged in discussions.</p><p></p><p>I know almost nothing about Sikhi, and am here to represent the Buddha’s teachings, but this too with very little experience in terms of what the actual texts say. But I’ll try my best. </p><p></p><p>I hope the more informed members would shed light on what Gurmukh really means according to the original scriptures. But if indeed all what I quoted to you about the qualities of Manmukh are also mentioned, as I believe it is, then I think we need to take care not to take wrongly the implication of what it means for Gurmukh to be *opposite* of Manmukh. After all if we were to take each of those negative qualities of Manmukh one by one and identify their opposites, leaving out only those parts associated with ‘God’, we’d see that the Buddha had these good qualities to the maximum possible level. </p><p></p><p>And with regard to the following, there is some misunderstanding which I’d like to clarify:</p><p></p><p>Quote Passingby:</p><p>As is commonly understood a Gurmukh is a person who follows Satgur. So can Buddha be kept in category of Gurmukhs? He did not have a Guru, he did not follow any authority, he did not even feel the need of a God. In fact he insisted that his followers should be a light unto themselves, to find out Truth on their own and not form beliefs based upon anybody's saying, not even himself.<end quote></p><p></p><p></p><p>Confused: When the Buddha asked his followers ‘to be a light unto themselves’, this was when he was dying. It was in relation to the fact of him not being there to answer questions anymore. But of course it is also stating the obvious that no one can cause another person to have wisdom, what they can only do, is point in the right direction. Each person will have to develop his own understanding and it is this understanding which leads the way.</p><p></p><p>However being ‘pointed out the way’ is not only necessary at the beginning or a few more times later on, but in fact considered most vital all the way through. </p><p>The below is from one of the discourses:</p><p></p><p>Quote:</p><p>>>>I have heard that on one occasion the Blessed One was living among the Sakyans. Now there is a Sakyan town named Sakkara. There Ven. Ananda went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there, Ven. Ananda said to the Blessed One, "This is half of the holy life, lord: admirable friendship, admirable companionship, admirable camaraderie."[1]</p><p></p><p>"Don't say that, Ananda. Don't say that. Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life. When a monk has admirable people as friends, companions, & comrades, he can be expected to develop & pursue the noble eightfold path.</p><p></p><p>"And how does a monk who has admirable people as friends, companions, & comrades, develop & pursue the noble eightfold path? There is the case where a monk develops right view ……</p><p></p><p>"And through this line of reasoning one may know how admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life: It is in dependence on me as an admirable friend that beings subject to birth have gained release from birth, that beings subject to aging have gained release from aging, that beings subject to death have gained release from death, that beings subject to sorrow, lamentation, pain, distress, & despair have gained release from sorrow, lamentation, pain, distress, & despair. It is through this line of reasoning that one may know how admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life."<<<<end quote></p><p></p><p>There are many instances where the Buddha talked about the value of ‘hearing the teachings’ and in fact he said that enlightenment occurs as a result of ‘long time hearing’ (as in countless lifetimes).</p><p></p><p>So important is continual exposure to the teachings that in fact on one occasion when asked about the Path leading to enlightenment (I can’t find the exact quote, so I will just outline the basic ideas) these were highlighted:</p><p></p><p>The four factors for stream entry: </p><p></p><p>1. Association with the wise.</p><p>2. Hearing the Dhamma. </p><p>3. Careful attention. </p><p>4. Practice in accordance with the Dhamma.</p><p></p><p>Now ‘stream entry’ is the first stage of enlightenment, however later in the same discourse when asked about the attainment of the three higher levels of enlightenment, these *same* four factors were stressed. This shows the powerful effect of hearing the teachings.</p><p></p><p>So clearly in Buddhism, exposure to the teachings is vital all the way through. The Buddha on the other hand, was the one who was ‘enlightened’ to the truth and his role was to teach this to other beings at a time when such teachings did not exist. He couldn’t have heard about the truth from others in that last lifetime, the concept of ‘Buddha’ wouldn’t be necessitated if he did. Although he too would have had heard much from previous Buddha’s during his past lives. </p><p></p><p>I’ll stop here and wait for your response.</p><p>Thank you for initiating the discussion.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 137352, member: 586"] Passingby ji, Quote Passingby: In general it is logical and acceptable that Manmukh is one who follows the desires of his mind and is a materialistic being. But along with this Manmukh is also opposite of Gurmukh.<end quote> Confused: I was hoping you wouldn’t insist on this aspect ;-). But I am now glad that you did, since it is encouraging to see that you are willing to put your own religion and /or your understanding of it to the test. It is not so important what arguments are put forward and what conclusions are arrived at, but I’ve always thought it a good sign that someone questions the religion they are born into, even though later they end up following it anyway. One should be careful not accept something just because it is the tradition, nor because it is written in the scriptures, nor out of respect for the teacher, nor even because one has pondered things over. This last is something to be especially wary about, since in the absence of right understanding, it serves to fortify the wrong understanding used as a starting point. It is therefore very valuable to be engaged in discussions. I know almost nothing about Sikhi, and am here to represent the Buddha’s teachings, but this too with very little experience in terms of what the actual texts say. But I’ll try my best. I hope the more informed members would shed light on what Gurmukh really means according to the original scriptures. But if indeed all what I quoted to you about the qualities of Manmukh are also mentioned, as I believe it is, then I think we need to take care not to take wrongly the implication of what it means for Gurmukh to be *opposite* of Manmukh. After all if we were to take each of those negative qualities of Manmukh one by one and identify their opposites, leaving out only those parts associated with ‘God’, we’d see that the Buddha had these good qualities to the maximum possible level. And with regard to the following, there is some misunderstanding which I’d like to clarify: Quote Passingby: As is commonly understood a Gurmukh is a person who follows Satgur. So can Buddha be kept in category of Gurmukhs? He did not have a Guru, he did not follow any authority, he did not even feel the need of a God. In fact he insisted that his followers should be a light unto themselves, to find out Truth on their own and not form beliefs based upon anybody's saying, not even himself.<end quote> Confused: When the Buddha asked his followers ‘to be a light unto themselves’, this was when he was dying. It was in relation to the fact of him not being there to answer questions anymore. But of course it is also stating the obvious that no one can cause another person to have wisdom, what they can only do, is point in the right direction. Each person will have to develop his own understanding and it is this understanding which leads the way. However being ‘pointed out the way’ is not only necessary at the beginning or a few more times later on, but in fact considered most vital all the way through. The below is from one of the discourses: Quote: >>>I have heard that on one occasion the Blessed One was living among the Sakyans. Now there is a Sakyan town named Sakkara. There Ven. Ananda went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there, Ven. Ananda said to the Blessed One, "This is half of the holy life, lord: admirable friendship, admirable companionship, admirable camaraderie."[1] "Don't say that, Ananda. Don't say that. Admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life. When a monk has admirable people as friends, companions, & comrades, he can be expected to develop & pursue the noble eightfold path. "And how does a monk who has admirable people as friends, companions, & comrades, develop & pursue the noble eightfold path? There is the case where a monk develops right view …… "And through this line of reasoning one may know how admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life: It is in dependence on me as an admirable friend that beings subject to birth have gained release from birth, that beings subject to aging have gained release from aging, that beings subject to death have gained release from death, that beings subject to sorrow, lamentation, pain, distress, & despair have gained release from sorrow, lamentation, pain, distress, & despair. It is through this line of reasoning that one may know how admirable friendship, admirable companionship, admirable camaraderie is actually the whole of the holy life."<<<<end quote> There are many instances where the Buddha talked about the value of ‘hearing the teachings’ and in fact he said that enlightenment occurs as a result of ‘long time hearing’ (as in countless lifetimes). So important is continual exposure to the teachings that in fact on one occasion when asked about the Path leading to enlightenment (I can’t find the exact quote, so I will just outline the basic ideas) these were highlighted: The four factors for stream entry: 1. Association with the wise. 2. Hearing the Dhamma. 3. Careful attention. 4. Practice in accordance with the Dhamma. Now ‘stream entry’ is the first stage of enlightenment, however later in the same discourse when asked about the attainment of the three higher levels of enlightenment, these *same* four factors were stressed. This shows the powerful effect of hearing the teachings. So clearly in Buddhism, exposure to the teachings is vital all the way through. The Buddha on the other hand, was the one who was ‘enlightened’ to the truth and his role was to teach this to other beings at a time when such teachings did not exist. He couldn’t have heard about the truth from others in that last lifetime, the concept of ‘Buddha’ wouldn’t be necessitated if he did. Although he too would have had heard much from previous Buddha’s during his past lives. I’ll stop here and wait for your response. Thank you for initiating the discussion. [/QUOTE]
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