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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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Why Are We Not Allowed To Cut Hair When It's Ok To Cut Nails, Since Both Are Created By God?
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<blockquote data-quote="Archived_member14" data-source="post: 162606" data-attributes="member: 586"><p>Parma ji,</p><p></p><p><span style="color: red">Ok, I agree with what you wrote, do you agree : - )</span></p><p></p><p><span style="color: Green">No.</span></p><p></p><p>----</p><p>Me:</p><p>Thinking is a mental reality which arises with both ignorance and with wisdom performing a function which neither of these two does. So when it arises with ignorance it thinks wrongly about the object and when it arises with wisdom, it thinks rightly about it. </p><p></p><p><span style="color: red">You:</span></p><p><span style="color: red">So your saying their is no thought in understanding? May I ask how did you think that?</span></p><p><span style="color: red"></span></p><p></p><p><span style="color: green">In the above paragraph to which you have responded, I did point out that thinking arises with wisdom / understanding did I not? But let us go back to the beginning:</span></p><p><span style="color: green"></span></p><p><span style="color: green">You had said that “Understanding at a pinnacle is just a form of thought”. This suggested that you equated understanding with being a form of thinking.</span></p><p><span style="color: green"></span></p><p><span style="color: green">I responded to this by pointing out that thinking is one reality and understanding another reality and that they can arise together. </span></p><p><span style="color: green"></span></p><p><span style="color: green">So I wonder why you read this as suggesting that “there is no thought in understanding”. Do you perhaps believe that when wisdom arises, it not only understands, but also thinks and that there is no need for a separate mental factor called 'thinking' to assist it?</span></p><p></p><p>---</p><p>Me:</p><p>So from my point of view giving importance to whether the feeling is pleasant or not is a mistake. You however appear to be suggesting that we should be guided in doing what we do by whether this gives rise to pleasant feeling or not….</p><p></p><p><span style="color: red">You:</span></p><p><span style="color: red">Yes giving importance to whether a feeling is pleasant or not is not a mistake.</span></p><p></p><p></p><p><span style="color: green">Allow me to come in from another angle.</span></p><p><span style="color: green"></span></p><p><span style="color: green">Attachment is said to be the 'near enemy' of kindness (your love). One of the reasons for this is that both attachment and kindness is associated with pleasant feelings. So obviously if one does not know the difference in characteristics between these two, invariably the attachment will be mistaken for kindness if judgment is made in terms of feeling.</span></p><p></p><p>------</p><p> <span style="color: red">So you would rather have someone remain in a unpleasant feeling and stand their saying that's a nice feeling. No sain person will put up with that torture, sounds like a Nazi concerntration camp!</span></p><p></p><p></p><p><span style="color: green">You are unnecessarily proliferating. </span></p><p><span style="color: green">The contention is not that kindness is aimed at the happiness and well-being of the other. It is about whether the happiness one feels should be the determining factor as to whether what one thinks or does is right. In other words, whether kindness should be measured by way of the happy feeling arisen. </span></p><p><span style="color: green"></span></p><p><span style="color: green">But even if we consider this from the standpoint of the other person, we know that although attachment is aimed at making others happy it however is *not* kindness, and while the latter is not self-serving in any way, the former actually comes down to one's own happiness. So again we can see how misleading it is to judge by feelings.</span></p><p></p><p>-------</p><p>Me:</p><p>I think you would do well to distinguish feelings which accompany mental states from the other mental factors involved. Feeling accompanies all instances of consciousness, but so do, perception, concentration, attention, intention, life faculty and contact. When you refer to kindness, then there are several other mental factors including, faith, detachment, moral shame, non-aversion (kindness) itself and more. So really, feeling is just one small part of the experience, but more importantly, if you refer to kindness, this is non-aversion the reality which you would want to promote and not “feeling”! You are confusing one reality with another. </p><p></p><p>So accompanied by pleasant feeling or by neutral feeling, what is important is to see the value in non-aversion.</p><p></p><p></p><p><span style="color: red">You:</span></p><p><span style="color: red">Now you want to split the mind apart, how many realities? Madness my fellow man! I guess the name is very fitting confused ji? </span></p><p></p><p></p><p><span style="color: green">What you are saying is that when you distinguish between one kind of mental reality from another it is OK and even wise, but when I do it, it is madness. :- )</span></p><p><span style="color: green"></span></p><p><span style="color: green">Or are you really serious about judging the value of what is good and bad, right and wrong, by way of whether it gives you happiness or not? So according to you, this is wisdom, namely the ability to discriminate between what makes oneself and others happy and what does not and acting accordingly?</span></p><p><span style="color: green"></span></p><p><span style="color: green">Allow me to add the following:</span></p><p><span style="color: green"></span></p><p><span style="color: green">Dukkha or Suffering in Buddhist teachings has been pointed out by way of feelings as follows:</span></p><p><span style="color: green"></span></p><p><span style="color: green">1. Suffering as pain, namely bodily and mental unpleasant feelings. </span></p><p><span style="color: green">2. Suffering as change, namely pleasant feelings do not last.</span></p><p><span style="color: green">3. Suffering as inherent characteristic, referring to the oppressive nature of all conditioned existence, including neutral feelings. </span></p><p><span style="color: green"> </span></p><p><span style="color: green">From the above we can see that even if one experiences happiness, it does not last and may be followed by unpleasant feelings. Indeed if there is attachment and a yearning to have pleasant feelings, disappointment must follow and this is an aspect of aversion which *always* arises with unpleasant feeling. More importantly however, all three feelings, in fact are oppressive in nature, therefore even pleasant feelings cannot be relied upon. The only medicine is the development of wisdom, to this it does not matter whether the feeling accompanying the moment is pleasant, unpleasant or neutral.</span></p><p></p><p>----- </p><p></p><p> welcomemunda<span style="color: red">This is earth!</span></p><p></p><p></p><p><span style="color: green">There is no earth, only one instance of consciousness experiencing an object through the five senses or thinking (about 'earth' for example). </span></p><p><span style="color: green">So my suggestion to you is to get out of the ocean of concepts and come to understand reality. Here there is no one to welcome anyone else, just impersonal elements rolling on one after another. <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></span></p></blockquote><p></p>
[QUOTE="Archived_member14, post: 162606, member: 586"] Parma ji, [COLOR="red"]Ok, I agree with what you wrote, do you agree : - )[/COLOR] [COLOR="Green"]No.[/COLOR] ---- Me: Thinking is a mental reality which arises with both ignorance and with wisdom performing a function which neither of these two does. So when it arises with ignorance it thinks wrongly about the object and when it arises with wisdom, it thinks rightly about it. [COLOR="red"]You: So your saying their is no thought in understanding? May I ask how did you think that? [/COLOR] [COLOR="green"]In the above paragraph to which you have responded, I did point out that thinking arises with wisdom / understanding did I not? But let us go back to the beginning: You had said that “Understanding at a pinnacle is just a form of thought”. This suggested that you equated understanding with being a form of thinking. I responded to this by pointing out that thinking is one reality and understanding another reality and that they can arise together. So I wonder why you read this as suggesting that “there is no thought in understanding”. Do you perhaps believe that when wisdom arises, it not only understands, but also thinks and that there is no need for a separate mental factor called 'thinking' to assist it?[/COLOR] --- Me: So from my point of view giving importance to whether the feeling is pleasant or not is a mistake. You however appear to be suggesting that we should be guided in doing what we do by whether this gives rise to pleasant feeling or not…. [COLOR="red"]You: Yes giving importance to whether a feeling is pleasant or not is not a mistake.[/COLOR] [COLOR="green"]Allow me to come in from another angle. Attachment is said to be the 'near enemy' of kindness (your love). One of the reasons for this is that both attachment and kindness is associated with pleasant feelings. So obviously if one does not know the difference in characteristics between these two, invariably the attachment will be mistaken for kindness if judgment is made in terms of feeling.[/COLOR] ------ [COLOR="red"]So you would rather have someone remain in a unpleasant feeling and stand their saying that's a nice feeling. No sain person will put up with that torture, sounds like a Nazi concerntration camp![/COLOR] [COLOR="green"]You are unnecessarily proliferating. The contention is not that kindness is aimed at the happiness and well-being of the other. It is about whether the happiness one feels should be the determining factor as to whether what one thinks or does is right. In other words, whether kindness should be measured by way of the happy feeling arisen. But even if we consider this from the standpoint of the other person, we know that although attachment is aimed at making others happy it however is *not* kindness, and while the latter is not self-serving in any way, the former actually comes down to one's own happiness. So again we can see how misleading it is to judge by feelings.[/COLOR] ------- Me: I think you would do well to distinguish feelings which accompany mental states from the other mental factors involved. Feeling accompanies all instances of consciousness, but so do, perception, concentration, attention, intention, life faculty and contact. When you refer to kindness, then there are several other mental factors including, faith, detachment, moral shame, non-aversion (kindness) itself and more. So really, feeling is just one small part of the experience, but more importantly, if you refer to kindness, this is non-aversion the reality which you would want to promote and not “feeling”! You are confusing one reality with another. So accompanied by pleasant feeling or by neutral feeling, what is important is to see the value in non-aversion. [COLOR="red"]You: Now you want to split the mind apart, how many realities? Madness my fellow man! I guess the name is very fitting confused ji? [/COLOR] [COLOR="green"]What you are saying is that when you distinguish between one kind of mental reality from another it is OK and even wise, but when I do it, it is madness. :- ) Or are you really serious about judging the value of what is good and bad, right and wrong, by way of whether it gives you happiness or not? So according to you, this is wisdom, namely the ability to discriminate between what makes oneself and others happy and what does not and acting accordingly? Allow me to add the following: Dukkha or Suffering in Buddhist teachings has been pointed out by way of feelings as follows: 1. Suffering as pain, namely bodily and mental unpleasant feelings. 2. Suffering as change, namely pleasant feelings do not last. 3. Suffering as inherent characteristic, referring to the oppressive nature of all conditioned existence, including neutral feelings. From the above we can see that even if one experiences happiness, it does not last and may be followed by unpleasant feelings. Indeed if there is attachment and a yearning to have pleasant feelings, disappointment must follow and this is an aspect of aversion which *always* arises with unpleasant feeling. More importantly however, all three feelings, in fact are oppressive in nature, therefore even pleasant feelings cannot be relied upon. The only medicine is the development of wisdom, to this it does not matter whether the feeling accompanying the moment is pleasant, unpleasant or neutral.[/COLOR] ----- welcomemunda[COLOR="red"]This is earth![/COLOR] [COLOR="green"]There is no earth, only one instance of consciousness experiencing an object through the five senses or thinking (about 'earth' for example). So my suggestion to you is to get out of the ocean of concepts and come to understand reality. Here there is no one to welcome anyone else, just impersonal elements rolling on one after another. :)[/COLOR] [/QUOTE]
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