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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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Sikh Sikhi Sikhism
God's Will And The Law Of Karma
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<blockquote data-quote="spnadmin" data-source="post: 91007" data-attributes="member: 35"><p>Seeker3k</p><p></p><p>All of your questions in my humble opinion are reasonable questions when the law of karma is wrongly defined as the principle of pay-back for deeds of a previous life. However, the Law of Karma is not the Law of Pay-Back even though it is often interpreted this way. The interpretation is incorrect.</p><p></p><p>You make 2 excellent points. The first is that the numbers don’t add up if one uses mathematics. And more importantly, souls do not necessarily take a new life immediately after death. The idea that they do makes the entire business of coming and going sound like a traffic management problem in the metropolis of life after death. So you are within your rights to put this question forward as not only baffling, but probably unanswerable. The second good point, in my humble opinion, is this one. We don’t know what happens to our souls—in other words – we don’t know how our karam is assessed and how our reincarnation will turn out because only Akaal can know this. Guru Nanak has told us what to do about it. But no one has come back from the dead to explain the mechanics of this entire matter.</p><p></p><p>Here is where I would change your questions somewhat. This is not a criticism. Who is the “bhai” you refer to? I am not sure, but I would not say that it is Sikhism that trying to control us. Rather so many people on this earth are prisoners of the thoughts given to them by their culture. An ordinary person, influenced by centuries of Vedantic philosophy about karma and reincarnation, cannot easily escape the influence of history and culture on the question of the Law of Karma, karma, reincarnation, or any other problem related to morality or religious belief. So what we are told is often a a popular theory and a theory that people are used to hearing over and over. They assimilate this theory and repeat it without the tools to understand in a different way.</p><p></p><p>You said, <span style="color: Sienna">“Next if we are born due to our karama and we are reaping from our last life's Karma. Then there is not going to be next life. Becouse we are not creating new Karma, all we are doing is reaping our parst karama. This is hiduism way of explaining and controling people.” </span>You are making perfect sense. The idea is not logical and it is actually depressing and morally self-defeating. There would be no reason to take moral account of our actions if all of our actions were figured out in advance, and if our present life is the pay-back for paap of a previous life. It seems that we would not be responsible for what we do today if today we are paying back our accounts for the sins of yesterday. </p><p></p><p>Does anyone think that Guru Arjan Dev died in the horrific manner of his martyrdom because of the sins of his previous life? Does anyone think that Guru Arjan Dev was tricked into the final chapter of his life where he was defamed and slandered – possibly by his own blood – because of sins of his previous life? I do not think this is true. Guru Nanak makes it clear that innocent people often suffer because of the karams of others. This point is made in the hymn of Lahore. Akaal ordains everything in his Hukam. And Akaal gives to all of us, Guru Arjan Dev, to you, to me, to everyone, choices. But as individuals we are the ones who choose. Guru Arjan Dev understood what his choices were. He made a moral choice. Akaal did not make this choice for him. If Akaal had made the choice then Akaal would be the <strong>only</strong> moral agent. Instead Akaal created humans who were able to be moral agents in their own right – we can choose one way or the other.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 91007, member: 35"] Seeker3k All of your questions in my humble opinion are reasonable questions when the law of karma is wrongly defined as the principle of pay-back for deeds of a previous life. However, the Law of Karma is not the Law of Pay-Back even though it is often interpreted this way. The interpretation is incorrect. You make 2 excellent points. The first is that the numbers don’t add up if one uses mathematics. And more importantly, souls do not necessarily take a new life immediately after death. The idea that they do makes the entire business of coming and going sound like a traffic management problem in the metropolis of life after death. So you are within your rights to put this question forward as not only baffling, but probably unanswerable. The second good point, in my humble opinion, is this one. We don’t know what happens to our souls—in other words – we don’t know how our karam is assessed and how our reincarnation will turn out because only Akaal can know this. Guru Nanak has told us what to do about it. But no one has come back from the dead to explain the mechanics of this entire matter. Here is where I would change your questions somewhat. This is not a criticism. Who is the “bhai” you refer to? I am not sure, but I would not say that it is Sikhism that trying to control us. Rather so many people on this earth are prisoners of the thoughts given to them by their culture. An ordinary person, influenced by centuries of Vedantic philosophy about karma and reincarnation, cannot easily escape the influence of history and culture on the question of the Law of Karma, karma, reincarnation, or any other problem related to morality or religious belief. So what we are told is often a a popular theory and a theory that people are used to hearing over and over. They assimilate this theory and repeat it without the tools to understand in a different way. You said, [COLOR=Sienna]“Next if we are born due to our karama and we are reaping from our last life's Karma. Then there is not going to be next life. Becouse we are not creating new Karma, all we are doing is reaping our parst karama. This is hiduism way of explaining and controling people.” [/COLOR]You are making perfect sense. The idea is not logical and it is actually depressing and morally self-defeating. There would be no reason to take moral account of our actions if all of our actions were figured out in advance, and if our present life is the pay-back for paap of a previous life. It seems that we would not be responsible for what we do today if today we are paying back our accounts for the sins of yesterday. Does anyone think that Guru Arjan Dev died in the horrific manner of his martyrdom because of the sins of his previous life? Does anyone think that Guru Arjan Dev was tricked into the final chapter of his life where he was defamed and slandered – possibly by his own blood – because of sins of his previous life? I do not think this is true. Guru Nanak makes it clear that innocent people often suffer because of the karams of others. This point is made in the hymn of Lahore. Akaal ordains everything in his Hukam. And Akaal gives to all of us, Guru Arjan Dev, to you, to me, to everyone, choices. But as individuals we are the ones who choose. Guru Arjan Dev understood what his choices were. He made a moral choice. Akaal did not make this choice for him. If Akaal had made the choice then Akaal would be the [B]only[/B] moral agent. Instead Akaal created humans who were able to be moral agents in their own right – we can choose one way or the other. [/QUOTE]
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God's Will And The Law Of Karma
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