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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)
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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)
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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)
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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: 168571" data-attributes="member: 586"><p>Vouthon ji,</p><p></p><p></p><p></p><p></p><p>I wasn't pointing at the idea of eternal “soul”, but the perception of eternity. When all that is experienced through the five senses and the mind are impermanent, unsatisfactory and non-self, what could have given rise to the idea of something being eternal from which these experiences arose?</p><p></p><p></p><p></p><p></p><p></p><p>I read parts of The Cloud of Unknowing more than 20 years ago and remember liking it quite a lot, but that was before I started understanding the Buddha's teachings. I must say though, that I was glad to see you quote the various Christian mystics here on SPN. This is because it appears that most Sikhs believe that the corresponding ideas expressed in the Sikh texts were revolutionary, but you have shown that they are in fact not. Indeed according to me, such views have always existed and will continue to do so in the minds of not only a few people, but almost everyone else. Those who then become teachers, happen only to have other qualities that stand out. But the tendency to what I consider an eternalist view is extremely common as reflected in the fact of belief in God, the Tao, ground of being, first cause and such. </p><p></p><p></p><p></p><p></p><p>Yes he did. He said that realties are two, the conditioned and the unconditioned. Of the former he said that these are two, mental phenomena and physical phenomena. Mental phenomena are again two, consciousness and mental factors. </p><p></p><p>The Buddha however did not say, as you and the mystics do, that the unconditioned is a “ground” underlying these fleeting mental and physical phenomena. Indeed he laid out in great detail what the causes and conditions for each of these ephemeral phenomena are, namely, particular set of other equally fleeting phenomena. And this is in part to counter any tendency to believe in something abiding and standing behind these conditioned phenomena. </p><p></p><p>Nirvana is experienced only by the path and fruition consciousness of the four stages of enlightenment and can be recalled as an idea, by certain enlightened people to be object of deep concentrative calm. Nothing more need be said about it, except to remind that the unconditioned can’t be described in terms of what is known by those who have experienced only the conditioned. Indeed this is one reason why someone with even a little right understanding will know not to think about Nirvana except that there is such a thing and that it must be experienced in order that conditioned phenomena are seen through and defilements overcome.</p><p></p><p>Do the mystics express a similar attitude? No, their attempt at description actually encourages mental proliferation. And the reason for this is that they *do not* in fact know the unconditioned but only imagine that they do. I would not even put them alongside with those in ancient India who developed deep concentrative calm with objects such as infinite space, infinite consciousness, nothingness and neither perception nor non-perception. Because those who have attained these states would know better than to express themselves to anyone outside of the small group of people who are involved in the same kind of practices. This is because those who walk this path do so exactly because they see harm in sense contacts. So how can it be expected that people who cling to sense pleasures will get anything out of what is said.</p><p></p><p></p><p></p><p>Well, neither is he saying that what exists now are only conditioned phenomena and that this life is the result of past karma. In referring to this idea of Unborn Ground, he is in effect denying that this present moment experience is conditioned variously, by other equally fleeting mental and physical phenomena. In other words, he is referring to causes and conditions that are in fact non-existent. </p><p></p><p></p><p></p><p></p><p>The “present moment” is defined by the rising and falling away of a conditioned reality. This means that one is making a valid statement about a moment only if the reference is to mental and physical phenomena. Otherwise a “moment” is only a philosophical concept and any characteristic attributed to this must likewise also be only another idea. Rising and falling away from moment to moment are realities. Concepts on the other hand can only ever be creations of the thinking process. </p><p></p><p>In referring to the idea of “emptying” and in giving the examples, the author of the above is conveying the idea that there exists some constant from which things flow out and back into. You might like to compare this with what the following quote by a Buddhist commentator is trying to convey: </p><p></p><p>[One contemplating rise and fall] understands that there is no heap or store of unarisen mentality-materiality [naama-ruupa] [existing] prior to its arising. When it arises, it does not come from any heap or store; and when it ceases, it does not go in any direction. There is nowhere any depository in the way of a heap or store, prior to its arising, of the sound that arises when a lute is played, nor does it come from any store when it arises, nor does it go in any direction when it has ceased [cf. SN 35.205/vol. iv, 197], but on the contrary, not having been, it is brought into being by depending on the lute, the lute's soundboard, and a man's appropriate effort, and immaterial [aruupa] dhammas come to be [with the aid of specific conditions], and having been, they vanish.— Vis. Ch. xx/p. 630</p><p></p><p>And typical of those for whom right understanding has not arisen, in referring to this “constant”, the author from an eternalist view, moves on to an annihilationist view when suggesting that “The fate of all life is forever the same: from dust arising to dust returning”. This is a very simple-minded idea that clearly discourages any inquiry into what conditions birth and what death in truth is. </p><p></p><p></p><p></p><p>You mean when he states, “And yet the wise and the foolish share the same reward - death...And I concluded that wisdom, too, was empty..”? </p><p></p><p>Nah! He is expressing his inclination to wrong view and simply using the concept of wisdom vs. foolishness as illustration to show how everything is the same from the annihilationist point of view. In saying that the foolish and the wise share the same reward, he is in effect denying the existence of more than one natural law, that of consciousness, natural phenomena sequence and of moral cause and effect.</p><p></p><p>And by the way, what gave you the impression that Buddhism does not consider wisdom as a fleeting phenomenon? Wisdom is “conditioned” as are all other mental factors such as attachment, aversion, ignorance, attention, intention, concentration, kindness, generosity and so on! </p><p></p><p>I am leaving the rest of your message without comment because the impression is of a strained attempt to make two very different views look the same.…… </p><p></p><p>And please note that “self-view” is not just a belief in eternal soul, and right view is not a matter of seeing any kind of connectedness / oneness in all there is. Indeed any attempt to see through the self while identifying with the bigger picture, is just more self-view being reinforced.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 168571, member: 586"] Vouthon ji, I wasn't pointing at the idea of eternal “soul”, but the perception of eternity. When all that is experienced through the five senses and the mind are impermanent, unsatisfactory and non-self, what could have given rise to the idea of something being eternal from which these experiences arose? I read parts of The Cloud of Unknowing more than 20 years ago and remember liking it quite a lot, but that was before I started understanding the Buddha's teachings. I must say though, that I was glad to see you quote the various Christian mystics here on SPN. This is because it appears that most Sikhs believe that the corresponding ideas expressed in the Sikh texts were revolutionary, but you have shown that they are in fact not. Indeed according to me, such views have always existed and will continue to do so in the minds of not only a few people, but almost everyone else. Those who then become teachers, happen only to have other qualities that stand out. But the tendency to what I consider an eternalist view is extremely common as reflected in the fact of belief in God, the Tao, ground of being, first cause and such. Yes he did. He said that realties are two, the conditioned and the unconditioned. Of the former he said that these are two, mental phenomena and physical phenomena. Mental phenomena are again two, consciousness and mental factors. The Buddha however did not say, as you and the mystics do, that the unconditioned is a “ground” underlying these fleeting mental and physical phenomena. Indeed he laid out in great detail what the causes and conditions for each of these ephemeral phenomena are, namely, particular set of other equally fleeting phenomena. And this is in part to counter any tendency to believe in something abiding and standing behind these conditioned phenomena. Nirvana is experienced only by the path and fruition consciousness of the four stages of enlightenment and can be recalled as an idea, by certain enlightened people to be object of deep concentrative calm. Nothing more need be said about it, except to remind that the unconditioned can’t be described in terms of what is known by those who have experienced only the conditioned. Indeed this is one reason why someone with even a little right understanding will know not to think about Nirvana except that there is such a thing and that it must be experienced in order that conditioned phenomena are seen through and defilements overcome. Do the mystics express a similar attitude? No, their attempt at description actually encourages mental proliferation. And the reason for this is that they *do not* in fact know the unconditioned but only imagine that they do. I would not even put them alongside with those in ancient India who developed deep concentrative calm with objects such as infinite space, infinite consciousness, nothingness and neither perception nor non-perception. Because those who have attained these states would know better than to express themselves to anyone outside of the small group of people who are involved in the same kind of practices. This is because those who walk this path do so exactly because they see harm in sense contacts. So how can it be expected that people who cling to sense pleasures will get anything out of what is said. Well, neither is he saying that what exists now are only conditioned phenomena and that this life is the result of past karma. In referring to this idea of Unborn Ground, he is in effect denying that this present moment experience is conditioned variously, by other equally fleeting mental and physical phenomena. In other words, he is referring to causes and conditions that are in fact non-existent. The “present moment” is defined by the rising and falling away of a conditioned reality. This means that one is making a valid statement about a moment only if the reference is to mental and physical phenomena. Otherwise a “moment” is only a philosophical concept and any characteristic attributed to this must likewise also be only another idea. Rising and falling away from moment to moment are realities. Concepts on the other hand can only ever be creations of the thinking process. In referring to the idea of “emptying” and in giving the examples, the author of the above is conveying the idea that there exists some constant from which things flow out and back into. You might like to compare this with what the following quote by a Buddhist commentator is trying to convey: [One contemplating rise and fall] understands that there is no heap or store of unarisen mentality-materiality [naama-ruupa] [existing] prior to its arising. When it arises, it does not come from any heap or store; and when it ceases, it does not go in any direction. There is nowhere any depository in the way of a heap or store, prior to its arising, of the sound that arises when a lute is played, nor does it come from any store when it arises, nor does it go in any direction when it has ceased [cf. SN 35.205/vol. iv, 197], but on the contrary, not having been, it is brought into being by depending on the lute, the lute's soundboard, and a man's appropriate effort, and immaterial [aruupa] dhammas come to be [with the aid of specific conditions], and having been, they vanish.— Vis. Ch. xx/p. 630 And typical of those for whom right understanding has not arisen, in referring to this “constant”, the author from an eternalist view, moves on to an annihilationist view when suggesting that “The fate of all life is forever the same: from dust arising to dust returning”. This is a very simple-minded idea that clearly discourages any inquiry into what conditions birth and what death in truth is. You mean when he states, “And yet the wise and the foolish share the same reward - death...And I concluded that wisdom, too, was empty..”? Nah! He is expressing his inclination to wrong view and simply using the concept of wisdom vs. foolishness as illustration to show how everything is the same from the annihilationist point of view. In saying that the foolish and the wise share the same reward, he is in effect denying the existence of more than one natural law, that of consciousness, natural phenomena sequence and of moral cause and effect. And by the way, what gave you the impression that Buddhism does not consider wisdom as a fleeting phenomenon? Wisdom is “conditioned” as are all other mental factors such as attachment, aversion, ignorance, attention, intention, concentration, kindness, generosity and so on! I am leaving the rest of your message without comment because the impression is of a strained attempt to make two very different views look the same.…… And please note that “self-view” is not just a belief in eternal soul, and right view is not a matter of seeing any kind of connectedness / oneness in all there is. Indeed any attempt to see through the self while identifying with the bigger picture, is just more self-view being reinforced. [/QUOTE]
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