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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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Wonderful Excerpts Of SPN Member Confused Ji's Post
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<blockquote data-quote="Archived_member14" data-source="post: 163528" data-attributes="member: 586"><p>Parma ji,</p><p></p><p></p><p></p><p></p><p>It is like this, seeing, hearing, touching, smelling and tasting is resultant consciousness. These are immediately followed by thinking, which is a volitional consciousness. In one second, there are trillions of these alternating each other and not only that of one, but more than one sense experience. Hence the impression for example, that we can hear, think, see and touch, all at the same time. Or when hearing a musical chord, we think that it is only one hearing consciousness, but actually, it is many, many instances of hearing interspersed by moments of thinking. </p><p></p><p>From this you can see that there are moments, as in raw sense experiences, when there is no thinking. However, leaving this and the experience of deep sleep aside because these are the passive side of life, we could on the other hand come to the conclusion that thinking, which is active, happens all the time. </p><p></p><p>But you mentioned ‘thought’ and not ‘thinking’ and to be precise, while thinking as a mental phenomenon exists, “thought” on the other hand does not. This is because thoughts are concepts and this is a creation so to speak, of the thinking process.</p><p></p><p></p><p></p><p>Lobh, kam and moh are all forms of attachments and these are three of the Five Evils pointed out in Sikh teachings. So I wonder where you are really coming from with the above. </p><p></p><p>And it is not the question of attachment leading to conceit or to aversion. Although in the case of aversion, this is conditioned by attachment, the relationship is however not linear. That we are attracted to pleasant objects and averse to unpleasant objects is due to accumulated tendencies such that on tasting something nice, immediately there is attachment and when it is not nice, immediately aversion. But because we are attached to pleasant experiences, we get angry when we don’t get it or we get angry, when we receive what we know to never have liked. And these two tendencies accumulate each time that they arise and therefore the result is that the reaction becomes stronger as time passes. </p><p></p><p>And conceit, this actually is also conditioned by attachment, but not in the sense that one leads to the other, but rather that with conceit there is not only ignorance at the root, but also attachment. </p><p></p><p>In conclusion, all three, attachment, aversion and conceit are unwholesome and never good. This is due to their very nature and not because of possible relationship, one with the other. They each have different characteristic and function and each arises with ignorance. What makes them worse, is the accumulative nature of volitional experience in general, this means that each time that they arise, the chance of their arising in the future increases. And this is why wisdom is the only countermeasure and why good deeds are encouraged.</p><p></p><p></p><p></p><p>I can understand why you have the kind of impression, but this is because you have not considered things at a more fundamental level. Aversion and conceit can arise immediately following upon raw experiences through the five senses. Indeed this is how it must be; otherwise there would not be longer train of thoughts associated with these mental realities. It is actually the same as in the case of attachment. Because of ignorance we get the impression that we are attached to the “red rose”, but it is actually there before we know it, namely during the experience of raw color, outline, form and all the details which make up the particular concept.</p><p></p><p></p><p></p><p>What you are suggesting is that a person without attachment and conceit will not be able to function nor survive, this is because such a state is akin to delusion.</p><p></p><p>In another discussion I was talking about recluses who live on the offerings of lay people. </p><p></p><p>In Buddhism we have four stages of enlightenment; the first is where there is no more wrong understanding, doubt, miserliness and envy and no chance of immoral acts. The second has in addition attenuated but not eradicated sense attachment and aversion. The third has eradicated these two, but may still live the household life with people who understand. The fourth must ordain and become a monk or else die from starvation (unlikely situation though). This is because he has eradicated all kinds of attachment, including to being, eradicated ignorance and also conceit and therefore the question of survival does not even factor. Indeed he understands that whatever happens is due to conditions beyond control. But does this mean that he become a vegetable so to speak? Absolutely not. For him, instead of unwholesome or wholesome realities, functional consciousness arises and this leads to all sort of activities aimed at the benefit of other people, just the opposite to when it is attachment and conceit.</p><p></p><p>We on the other hand, with still so much ignorance, attachment, conceit and all the rest of the hordes are still caught up in thinking in terms of survival and how best to function in the 'world'. I with my little knowledge can see some sense in the idea that survival is a worthless aim; this is because all conditioned existence has the characteristic of unsatisfactoriness or Dukkha, and this is the First Noble Truth. And therefore also what it means to be on the Path leading out of the cycle of existence. The enlightened person sees this much more clearly and there is no doubt. And although the person at the first stage of enlightenment sees how attachment and conceit will continue to arise to drive his existence, he knows clearly at the same time, that he can very well function without these.</p><p></p><p>If one has tasted and had some understanding about kindness for example, one knows that this and not attachment is *the* way to deal with other people. If there is enough understanding, one will see that conceit is a state of agitation and aimed at its perpetuation therefore comes in the way of smooth functioning and a more peaceful existence. </p><p></p><p>So really, that you seek to balance things with what you have is from the standpoint of not knowing any better. It is ignorance, attachment and conceit doing the talking in an attempt to perpetuate itself. In other words, it is the deception of Maya in its more subtle form which you are victim of. And what is an issue for you is for the wise person, not a point of consideration at all.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 163528, member: 586"] Parma ji, It is like this, seeing, hearing, touching, smelling and tasting is resultant consciousness. These are immediately followed by thinking, which is a volitional consciousness. In one second, there are trillions of these alternating each other and not only that of one, but more than one sense experience. Hence the impression for example, that we can hear, think, see and touch, all at the same time. Or when hearing a musical chord, we think that it is only one hearing consciousness, but actually, it is many, many instances of hearing interspersed by moments of thinking. From this you can see that there are moments, as in raw sense experiences, when there is no thinking. However, leaving this and the experience of deep sleep aside because these are the passive side of life, we could on the other hand come to the conclusion that thinking, which is active, happens all the time. But you mentioned ‘thought’ and not ‘thinking’ and to be precise, while thinking as a mental phenomenon exists, “thought” on the other hand does not. This is because thoughts are concepts and this is a creation so to speak, of the thinking process. Lobh, kam and moh are all forms of attachments and these are three of the Five Evils pointed out in Sikh teachings. So I wonder where you are really coming from with the above. And it is not the question of attachment leading to conceit or to aversion. Although in the case of aversion, this is conditioned by attachment, the relationship is however not linear. That we are attracted to pleasant objects and averse to unpleasant objects is due to accumulated tendencies such that on tasting something nice, immediately there is attachment and when it is not nice, immediately aversion. But because we are attached to pleasant experiences, we get angry when we don’t get it or we get angry, when we receive what we know to never have liked. And these two tendencies accumulate each time that they arise and therefore the result is that the reaction becomes stronger as time passes. And conceit, this actually is also conditioned by attachment, but not in the sense that one leads to the other, but rather that with conceit there is not only ignorance at the root, but also attachment. In conclusion, all three, attachment, aversion and conceit are unwholesome and never good. This is due to their very nature and not because of possible relationship, one with the other. They each have different characteristic and function and each arises with ignorance. What makes them worse, is the accumulative nature of volitional experience in general, this means that each time that they arise, the chance of their arising in the future increases. And this is why wisdom is the only countermeasure and why good deeds are encouraged. I can understand why you have the kind of impression, but this is because you have not considered things at a more fundamental level. Aversion and conceit can arise immediately following upon raw experiences through the five senses. Indeed this is how it must be; otherwise there would not be longer train of thoughts associated with these mental realities. It is actually the same as in the case of attachment. Because of ignorance we get the impression that we are attached to the “red rose”, but it is actually there before we know it, namely during the experience of raw color, outline, form and all the details which make up the particular concept. What you are suggesting is that a person without attachment and conceit will not be able to function nor survive, this is because such a state is akin to delusion. In another discussion I was talking about recluses who live on the offerings of lay people. In Buddhism we have four stages of enlightenment; the first is where there is no more wrong understanding, doubt, miserliness and envy and no chance of immoral acts. The second has in addition attenuated but not eradicated sense attachment and aversion. The third has eradicated these two, but may still live the household life with people who understand. The fourth must ordain and become a monk or else die from starvation (unlikely situation though). This is because he has eradicated all kinds of attachment, including to being, eradicated ignorance and also conceit and therefore the question of survival does not even factor. Indeed he understands that whatever happens is due to conditions beyond control. But does this mean that he become a vegetable so to speak? Absolutely not. For him, instead of unwholesome or wholesome realities, functional consciousness arises and this leads to all sort of activities aimed at the benefit of other people, just the opposite to when it is attachment and conceit. We on the other hand, with still so much ignorance, attachment, conceit and all the rest of the hordes are still caught up in thinking in terms of survival and how best to function in the 'world'. I with my little knowledge can see some sense in the idea that survival is a worthless aim; this is because all conditioned existence has the characteristic of unsatisfactoriness or Dukkha, and this is the First Noble Truth. And therefore also what it means to be on the Path leading out of the cycle of existence. The enlightened person sees this much more clearly and there is no doubt. And although the person at the first stage of enlightenment sees how attachment and conceit will continue to arise to drive his existence, he knows clearly at the same time, that he can very well function without these. If one has tasted and had some understanding about kindness for example, one knows that this and not attachment is *the* way to deal with other people. If there is enough understanding, one will see that conceit is a state of agitation and aimed at its perpetuation therefore comes in the way of smooth functioning and a more peaceful existence. So really, that you seek to balance things with what you have is from the standpoint of not knowing any better. It is ignorance, attachment and conceit doing the talking in an attempt to perpetuate itself. In other words, it is the deception of Maya in its more subtle form which you are victim of. And what is an issue for you is for the wise person, not a point of consideration at all. [/QUOTE]
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