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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: 137388" data-attributes="member: 586"><p>Passingby ji,</p><p></p><p></p><p>You wrote:</p><p>@Confused: I am so glad that you are here to share your knowledge.</p><p></p><p>The three Gems in Buddhism are said to be:</p><p>1. Buddha (the original nature of the heart)</p><p>2. Dhamma (the teachings)</p><p>3. Sangha (the community of the path)</p><p>(from <a href="http://www.buddhanet.net/e-learning/pathmaps.htm" target="_blank">http://www.buddhanet.net/e-learning/pathmaps.htm</a>)</p><p></p><p>In Sikhism a Gurmukh connects with Guru through </p><p>1. Naam simran (A means as well as an objective)</p><p>2. Gurbani recitation, studying and singing (extension of Naam)</p><p>4. Satsangat (congregation of other people on the path)</p><p></p><p></p><p>C: I almost never think about the concept; however I believe that you are mistaken in comparing the Triple Gems to the Sikh way as outlined above.</p><p></p><p>The general understanding is that the triple gems are what someone takes refuge in, in order that he is qualified as a follower of the Buddha’s teachings. The sangha here is usually taken to refer to monks (bhikkhu sangha), however this is not what it is supposed to mean. </p><p></p><p>The significance of this is that the Buddha being the fully and self-enlightened teacher of the Dhamma, the qualities that he possesses are worthy of admiration and respect, and so one would recollect these with a mind which inspires confidence. The Dhamma are the teachings which have been proven to be true as per the individual’s level of understanding, where the Path out of suffering has been shown, so again thinking about this inspires confidence. The Sangha refers to the ‘enlightened’ followers and this can be monks or lay persons. Their significance is in that they are evidence that the Path works.</p><p></p><p>So apparently, these are not objects to be sought. Someone who has begun to follow the teachings would not even have to talk himself into taking refuge, but at each moment that right understanding arises, he could be said to in fact have growing confidence in all these three gems. So the taking of refuge goes together with increased understanding of the teachings. In other words, the more the understanding the greater is the confidence. It follows then, that the enlightened individuals would be the ones who truly know the significance of what it means to be a Buddha, what the Dhamma is, and obviously, who the Sangha are. </p><p></p><p>On the question of Gurmukh vs. Manmukh, the reason I drew your attention to the matter of qualities of the latter and showed that the Buddha had all the opposite ones, is to take the emphasis away from the idea of gurmukh being *opposite* of manmukh. No doubt the Buddha was not a Gurmukh, but why should this be important to you or any other Sikh? Of course we could argue the other significance of this distinction, which is that it is stating the path of the Gurmukh as being the only correct way to enlightenment, and this means that the one taught by the Buddha must be wrong. But I’m sure no one wants to start a discussion about this. </p><p></p><p>It would be silly wouldn’t it, if this is what you wanted to do? After all, if you consider yourself in need to be rid of those qualities which qualify as manmukh and you trust the path leading to Gurmukh as being the way that this is achieved, then this is what you need to be doing. Besides as in the case of the follower of the Buddha’s Path and his relationship to the Triple Gem, the Sikh would likewise be in a better position to speak of Gurmukh only when he himself has walked the path and thereby developed enough understanding of who the manmukh really is. </p><p></p><p>=========</p><p>Passingby:</p><p>So it appears that a buddhist devotee relies on 'Guru' similarly to a Gurmukh?</p><p></p><p></p><p>C: Unless one is a Buddha-to-be, yes it is vitally important to have heard the Dhamma at least once in any particular lifetime. But then again, this must also be that it is expressed in a way which is just right for that person. After all the Dhamma being very deep and hard to understand, most people end up reading into it their misunderstandings with attachment, and so what they accumulate is also more ignorance. And the difficulty especially today, is that those who are looked upon as representative of the Dhamma are in fact full-fledged manmukhs, particularly those wearing the yellow robe. So it is a case of the blind leading the blind all over. And I’ll include here, the websites that you get your information about Buddhism from. </p><p></p><p>In the final analysis, association with the wise and hearing the teachings comes down to one’s own accumulated wisdom. And those who really understand will encourage this, away from any attachment to their own person. This will manifest as the encouragement to being independent of mind. Indeed the Buddha once said to someone who was following him everywhere, attracted to his personality, that unless that person begins to understand the Dhamma, he wouldn’t be able to really *see* the Buddha.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 137388, member: 586"] Passingby ji, You wrote: @Confused: I am so glad that you are here to share your knowledge. The three Gems in Buddhism are said to be: 1. Buddha (the original nature of the heart) 2. Dhamma (the teachings) 3. Sangha (the community of the path) (from [url]http://www.buddhanet.net/e-learning/pathmaps.htm[/url]) In Sikhism a Gurmukh connects with Guru through 1. Naam simran (A means as well as an objective) 2. Gurbani recitation, studying and singing (extension of Naam) 4. Satsangat (congregation of other people on the path) C: I almost never think about the concept; however I believe that you are mistaken in comparing the Triple Gems to the Sikh way as outlined above. The general understanding is that the triple gems are what someone takes refuge in, in order that he is qualified as a follower of the Buddha’s teachings. The sangha here is usually taken to refer to monks (bhikkhu sangha), however this is not what it is supposed to mean. The significance of this is that the Buddha being the fully and self-enlightened teacher of the Dhamma, the qualities that he possesses are worthy of admiration and respect, and so one would recollect these with a mind which inspires confidence. The Dhamma are the teachings which have been proven to be true as per the individual’s level of understanding, where the Path out of suffering has been shown, so again thinking about this inspires confidence. The Sangha refers to the ‘enlightened’ followers and this can be monks or lay persons. Their significance is in that they are evidence that the Path works. So apparently, these are not objects to be sought. Someone who has begun to follow the teachings would not even have to talk himself into taking refuge, but at each moment that right understanding arises, he could be said to in fact have growing confidence in all these three gems. So the taking of refuge goes together with increased understanding of the teachings. In other words, the more the understanding the greater is the confidence. It follows then, that the enlightened individuals would be the ones who truly know the significance of what it means to be a Buddha, what the Dhamma is, and obviously, who the Sangha are. On the question of Gurmukh vs. Manmukh, the reason I drew your attention to the matter of qualities of the latter and showed that the Buddha had all the opposite ones, is to take the emphasis away from the idea of gurmukh being *opposite* of manmukh. No doubt the Buddha was not a Gurmukh, but why should this be important to you or any other Sikh? Of course we could argue the other significance of this distinction, which is that it is stating the path of the Gurmukh as being the only correct way to enlightenment, and this means that the one taught by the Buddha must be wrong. But I’m sure no one wants to start a discussion about this. It would be silly wouldn’t it, if this is what you wanted to do? After all, if you consider yourself in need to be rid of those qualities which qualify as manmukh and you trust the path leading to Gurmukh as being the way that this is achieved, then this is what you need to be doing. Besides as in the case of the follower of the Buddha’s Path and his relationship to the Triple Gem, the Sikh would likewise be in a better position to speak of Gurmukh only when he himself has walked the path and thereby developed enough understanding of who the manmukh really is. ========= Passingby: So it appears that a buddhist devotee relies on 'Guru' similarly to a Gurmukh? C: Unless one is a Buddha-to-be, yes it is vitally important to have heard the Dhamma at least once in any particular lifetime. But then again, this must also be that it is expressed in a way which is just right for that person. After all the Dhamma being very deep and hard to understand, most people end up reading into it their misunderstandings with attachment, and so what they accumulate is also more ignorance. And the difficulty especially today, is that those who are looked upon as representative of the Dhamma are in fact full-fledged manmukhs, particularly those wearing the yellow robe. So it is a case of the blind leading the blind all over. And I’ll include here, the websites that you get your information about Buddhism from. In the final analysis, association with the wise and hearing the teachings comes down to one’s own accumulated wisdom. And those who really understand will encourage this, away from any attachment to their own person. This will manifest as the encouragement to being independent of mind. Indeed the Buddha once said to someone who was following him everywhere, attracted to his personality, that unless that person begins to understand the Dhamma, he wouldn’t be able to really *see* the Buddha. [/QUOTE]
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