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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: 163655" data-attributes="member: 586"><p>Ambarsaria ji,</p><p></p><p></p><p></p><p></p><p>I wonder how you drew this from what I said. </p><p>These different stages refer to enlightened people and not to differentiation between monks and lay people. There are unenlightened monks and there are enlightened lay people. Also why did you create a situation between these different stages and come to the conclusion that those in 1 and 2 are the providers of requisites for those in stages 3 and 4? </p><p></p><p>Besides, I only said that those at the final stage must become monks or die from starvation. This is because only by force of attachment and conceit, is one able to function in the “world” so as to earn food, shelter and clothing. Indeed as I said in another message, this was the reason why the order of the monkhood was created. (Actually it happened automatically with the first disciple who became fully enlightened.)</p><p></p><p>Also you have created a false premise in suggesting the idea, “renunciation for subsistence and dependence”. A person renounces not in order that he will depend on others. He renounces because he sees the dustiness of the lay life after having developed the understanding with regard to the danger of attachment to sense objects. And of course this is a situation different from the fact of being fully enlightened and having to ordain. </p><p></p><p></p><p></p><p>You and I are not even close to stages 1 and 2. We are at zero and minus. ;-)</p><p>As I said, you have misunderstood my reference to the four stages of enlightenment. This is different from the concept of lay disciples vs. monks.</p><p></p><p>Anyway, you and I exist to offer enlightened monks the requisites or not, this is not reason for concern on the part of those monks. They became enlightened precisely with knowledge of the Four Noble Truths. The first and second of which are Dukkha and the Cause of Dukkha. </p><p></p><p>Even someone like me from time to time have a glimmer of what this is. It is saying that life / conditioned existence, is insubstantial and therefore not worth seeking after. The Buddha likened birth, old age and death to a man being offered by someone to be taken to a garden. There once they reach, this man is suddenly pushed to the ground and is on his knees. The second person then draws his sword and chops the first person's neck off. And this happens over and over again, but we are completely oblivious and therefore likened to men who walk unaware, straight to the edge of a cliff and falls over. Sometimes in seeking pleasure, we behave like the man who enjoys licking honey off a razor blade. So absorbed is he in the taste, that he doesn't realize it when the blade cuts his tongue, until the day it is discovered that the tongue has become completely disfigured. </p><p></p><p>So really, there is never going to be a shortage of people. And if there are few of those who would provide monks with requisite, this would not be because everyone has suddenly become enlightened. But rather because there'd be no enlightened people to give, but instead only those who like to lick honey off a razor blade, while moving toward the edge of the cliff. </p><p></p><p></p><p></p><p>You are speculating and generalizing. I don't know what Hindu encompasses, but if this includes those particular wise people just before and during the Buddha's times and outside of his religion, I'd be able to give support even for their decision to renounce the world. The Buddha's teachings is not as you appear to suggest, aimed at renouncing the world, but understanding the Truth. So no matter you are a layperson or a monk, the aim is the same. But being a monk has its own reason which is that it is based on seeing danger in sensuous attachment and the dustiness of the household life. Therefore if you have anything to say, I think this is where your argument should be directed, instead of speculating as you have done above.</p><p></p><p></p><p></p><p>I call these people {censored}roaches. And I tell you, I have been reacting to such people no matter which religion they come from, since I was young. And today I consider almost 100 % of Buddhist monks to be in the same category. But unlike you, I also understand that the tradition has its roots in something really great and most worthy of veneration. And I include here, also those people I consider the cream of society who lived just before the Buddha turned the Wheel of the Dharma.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 163655, member: 586"] Ambarsaria ji, I wonder how you drew this from what I said. These different stages refer to enlightened people and not to differentiation between monks and lay people. There are unenlightened monks and there are enlightened lay people. Also why did you create a situation between these different stages and come to the conclusion that those in 1 and 2 are the providers of requisites for those in stages 3 and 4? Besides, I only said that those at the final stage must become monks or die from starvation. This is because only by force of attachment and conceit, is one able to function in the “world” so as to earn food, shelter and clothing. Indeed as I said in another message, this was the reason why the order of the monkhood was created. (Actually it happened automatically with the first disciple who became fully enlightened.) Also you have created a false premise in suggesting the idea, “renunciation for subsistence and dependence”. A person renounces not in order that he will depend on others. He renounces because he sees the dustiness of the lay life after having developed the understanding with regard to the danger of attachment to sense objects. And of course this is a situation different from the fact of being fully enlightened and having to ordain. You and I are not even close to stages 1 and 2. We are at zero and minus. ;-) As I said, you have misunderstood my reference to the four stages of enlightenment. This is different from the concept of lay disciples vs. monks. Anyway, you and I exist to offer enlightened monks the requisites or not, this is not reason for concern on the part of those monks. They became enlightened precisely with knowledge of the Four Noble Truths. The first and second of which are Dukkha and the Cause of Dukkha. Even someone like me from time to time have a glimmer of what this is. It is saying that life / conditioned existence, is insubstantial and therefore not worth seeking after. The Buddha likened birth, old age and death to a man being offered by someone to be taken to a garden. There once they reach, this man is suddenly pushed to the ground and is on his knees. The second person then draws his sword and chops the first person's neck off. And this happens over and over again, but we are completely oblivious and therefore likened to men who walk unaware, straight to the edge of a cliff and falls over. Sometimes in seeking pleasure, we behave like the man who enjoys licking honey off a razor blade. So absorbed is he in the taste, that he doesn't realize it when the blade cuts his tongue, until the day it is discovered that the tongue has become completely disfigured. So really, there is never going to be a shortage of people. And if there are few of those who would provide monks with requisite, this would not be because everyone has suddenly become enlightened. But rather because there'd be no enlightened people to give, but instead only those who like to lick honey off a razor blade, while moving toward the edge of the cliff. You are speculating and generalizing. I don't know what Hindu encompasses, but if this includes those particular wise people just before and during the Buddha's times and outside of his religion, I'd be able to give support even for their decision to renounce the world. The Buddha's teachings is not as you appear to suggest, aimed at renouncing the world, but understanding the Truth. So no matter you are a layperson or a monk, the aim is the same. But being a monk has its own reason which is that it is based on seeing danger in sensuous attachment and the dustiness of the household life. Therefore if you have anything to say, I think this is where your argument should be directed, instead of speculating as you have done above. I call these people {censored}roaches. And I tell you, I have been reacting to such people no matter which religion they come from, since I was young. And today I consider almost 100 % of Buddhist monks to be in the same category. But unlike you, I also understand that the tradition has its roots in something really great and most worthy of veneration. And I include here, also those people I consider the cream of society who lived just before the Buddha turned the Wheel of the Dharma. [/QUOTE]
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