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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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Hard Talk
Why Is The Law Of Karma Rejected?
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<blockquote data-quote="Archived_member14" data-source="post: 180254" data-attributes="member: 586"><p>Chazsingh ji,</p><p></p><p></p><p></p><p></p><p>Replace Waheguru and Satnam with Jesus, Krishna, Ram, Buddha, Dao, Om, THAT etc. and you may begin to have an idea what this really is about. Allow me to explain.</p><p></p><p>There are a number of meditation subjects enumerated in the Buddhist texts which when contemplated upon, conditions wholesome consciousness manifested as a calm state. These include death, corpse at various stages of decomposition, breath, the earth, fire and wind elements, infinite space, infinite consciousness, loving kindness, compassion, equanimity, the Buddha, the Dhamma etc. All these require a level of understanding to grow and develop and the final result is deep states of concentrative calm. </p><p></p><p>Using the concept of Buddha as illustration.</p><p></p><p>This subject involves the qualities of the Buddha, his wisdom, compassion, kindness, patience and so on. This means that one must at least have some understanding of what the Buddha taught and also the nature of each of these different qualities. And it should be expected that this will arise only when the conditions are right, therefore must start only with occasional very brief instances of wholesome states. Also it will depend on the individual's inclinations whether or not he is inclined to think about the Buddha. Perhaps he is more inclined to think about other subjects or not any one of them at all. The important thing is that one can't simply decide to think about the concept of Buddha or any of the other subjects and expect a wholesome state of mind to arise. Because otherwise it is just greed and this will only bring wrong results, though masked as right.</p><p></p><p>None of the meditation subjects can be chosen with the expectation that wholesome states will arise, grow and develop. Each person will reflect or not on one or more of the subjects constantly as per conditions, and this, only with a level of wisdom. Simply thinking about the concept will not do the trick, but would in fact lead to negative results, since the starting point then can only be motivated by ignorance and greed. </p><p></p><p>Note that all this involves the arising of wholesome states. However even this, at best leads only to deep concentrative calm where the defilements are suppressed. Meaning, ignorance is not addressed and therefore the underlying greed and hatred remains as strong as ever. </p><p></p><p>Now, I can understand at least intellectually, how these different subjects can be reflected upon with wholesome consciousness, as I can relate to them with reference to particular experiences. However when it comes to Waheguru or Satnam, I can't say the same, being that these are clearly abstractions which is proliferation of view. And while those other meditations are seen as ultimately not useful in terms of final liberation, they are however highly wholesome. These two concepts on the other hand, have nothing to do with the arousal of any kind of wholesome state. And like, Jesus, Krishna, Ram and Buddha, are conceived of with attachment and ignorance and therefore can only lead to more of the same. </p><p></p><p>The illusion of result that you and all followers of the respective religions experience is due simply to greed having changed objects, accompanied by very pleasant feeling. No understanding about anything is ever involved. Take for example the millions of Buddhists worldwide who have taken up one form or the other of meditation practice, these people experience what their greed has sought and found. And because it is done with the idea of a “self” who can make things happen by following a particular conventional activity, qualifies as “ritualistic practice”. Indeed, short of wisdom, any attempt to catch the moment with the idea that something good is being achieved, automatically becomes the stuff of rite and ritual.</p><p></p><p></p><p>And you are in fact asking people to simply repeat words….</p><p></p><p></p><p></p><p></p><p>No practitioner, especially those who have been exposed to the idea of wrong practice, will admit that theirs is wrong. The Buddha was strong against wrong practices, yet 99% of Buddhists today are involved in one or the other form of ritualistic practice. The Sufis had some proponents who pointed out the silliness of certain forms of ritualistic activities, yet evolved what I consider one of the silliest forms of practice, the dance involving dressing a particular way and turning around and around like idiots. And yes, they experience something which they consider positive, and you won’t be able to convince them otherwise. Ignorance is blind, wrong understanding takes what is wrong for right and greed just pulls one along in its direction.</p><p></p><p>A wise man will not look to result, but to the cause. And the cause is “now”. To measure success by looking at the result is placing oneself to be fooled. </p><p></p><p></p><p></p><p></p><p></p><p>The inner yearning comes at the end of repeated thinking with attachment. One simply wants to experience more pleasant feelings having made the association of this with the particular concept. </p><p></p><p>Sorry to be so blunt.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 180254, member: 586"] Chazsingh ji, Replace Waheguru and Satnam with Jesus, Krishna, Ram, Buddha, Dao, Om, THAT etc. and you may begin to have an idea what this really is about. Allow me to explain. There are a number of meditation subjects enumerated in the Buddhist texts which when contemplated upon, conditions wholesome consciousness manifested as a calm state. These include death, corpse at various stages of decomposition, breath, the earth, fire and wind elements, infinite space, infinite consciousness, loving kindness, compassion, equanimity, the Buddha, the Dhamma etc. All these require a level of understanding to grow and develop and the final result is deep states of concentrative calm. Using the concept of Buddha as illustration. This subject involves the qualities of the Buddha, his wisdom, compassion, kindness, patience and so on. This means that one must at least have some understanding of what the Buddha taught and also the nature of each of these different qualities. And it should be expected that this will arise only when the conditions are right, therefore must start only with occasional very brief instances of wholesome states. Also it will depend on the individual's inclinations whether or not he is inclined to think about the Buddha. Perhaps he is more inclined to think about other subjects or not any one of them at all. The important thing is that one can't simply decide to think about the concept of Buddha or any of the other subjects and expect a wholesome state of mind to arise. Because otherwise it is just greed and this will only bring wrong results, though masked as right. None of the meditation subjects can be chosen with the expectation that wholesome states will arise, grow and develop. Each person will reflect or not on one or more of the subjects constantly as per conditions, and this, only with a level of wisdom. Simply thinking about the concept will not do the trick, but would in fact lead to negative results, since the starting point then can only be motivated by ignorance and greed. Note that all this involves the arising of wholesome states. However even this, at best leads only to deep concentrative calm where the defilements are suppressed. Meaning, ignorance is not addressed and therefore the underlying greed and hatred remains as strong as ever. Now, I can understand at least intellectually, how these different subjects can be reflected upon with wholesome consciousness, as I can relate to them with reference to particular experiences. However when it comes to Waheguru or Satnam, I can't say the same, being that these are clearly abstractions which is proliferation of view. And while those other meditations are seen as ultimately not useful in terms of final liberation, they are however highly wholesome. These two concepts on the other hand, have nothing to do with the arousal of any kind of wholesome state. And like, Jesus, Krishna, Ram and Buddha, are conceived of with attachment and ignorance and therefore can only lead to more of the same. The illusion of result that you and all followers of the respective religions experience is due simply to greed having changed objects, accompanied by very pleasant feeling. No understanding about anything is ever involved. Take for example the millions of Buddhists worldwide who have taken up one form or the other of meditation practice, these people experience what their greed has sought and found. And because it is done with the idea of a “self” who can make things happen by following a particular conventional activity, qualifies as “ritualistic practice”. Indeed, short of wisdom, any attempt to catch the moment with the idea that something good is being achieved, automatically becomes the stuff of rite and ritual. And you are in fact asking people to simply repeat words…. No practitioner, especially those who have been exposed to the idea of wrong practice, will admit that theirs is wrong. The Buddha was strong against wrong practices, yet 99% of Buddhists today are involved in one or the other form of ritualistic practice. The Sufis had some proponents who pointed out the silliness of certain forms of ritualistic activities, yet evolved what I consider one of the silliest forms of practice, the dance involving dressing a particular way and turning around and around like idiots. And yes, they experience something which they consider positive, and you won’t be able to convince them otherwise. Ignorance is blind, wrong understanding takes what is wrong for right and greed just pulls one along in its direction. A wise man will not look to result, but to the cause. And the cause is “now”. To measure success by looking at the result is placing oneself to be fooled. The inner yearning comes at the end of repeated thinking with attachment. One simply wants to experience more pleasant feelings having made the association of this with the particular concept. Sorry to be so blunt. [/QUOTE]
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Why Is The Law Of Karma Rejected?
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