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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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<blockquote data-quote="spnadmin" data-source="post: 94899" data-attributes="member: 35"><p>The article makes me think we can have a healthy and prolonged discussion in this thread.</p><p></p><p>Baldev Singh is a controversial figure in Sikh circles. So it may not be a matter of who is right or who is wrong. Rather it may be that some interpretations of concepts like karma are clearly wrong given the wisdom of Sri Guru Granth Sahib Maharaj. And finding that which is closer to a correct understanding requires discussion and strong applications of <em>bibek buddhi</em> (as Mr. Shergill inspires us to do in his introduction to the article).</p><p></p><p>Here is an example of where good discussion can take place. I quote from the article, on Karma and reincarnation: </p><p></p><p><em>The superstructure of Varna Ashrama Dharma/caste system</em></p><p><em>is supported by karma and reincarnation (transmigration). In</em></p><p><em>other words, both karma and reincarnation are part of the</em></p><p><em>trilogy invented by the Brahmans and they both are designed</em></p><p><em>to justify the caste base factor. The Brahman invoked divine</em></p><p><em>sanctions to perpetuate the caste system for eternity. Hindu</em></p><p><em>scriptures proclaim that Prajapati (God) ordained the four</em></p><p><em>castes. This was followed by the invention of the doctrine of</em></p><p><em>"karma and reincarnation" to desensitize people’s sense of</em></p><p><em>justice and compassion against the atrocities committed on</em></p><p><em>the masses to enforce the caste system. According to the law</em></p><p><em>of karma, one reaps the fruit in this life for the deeds</em></p><p><em>performed in the previous life. So, if a person is subjected to</em></p><p><em>injustice and cruelty in this life, it is due to one’s own actions</em></p><p><em>in previous life, not due to the perpetrators of cruelty and</em></p><p><em>injustice.</em></p><p></p><p>There is no question in my mind these interpretations of karma and reincarnation were rejected by Guru Nanak. These meanings of karma and reincarnation cannot be separated from the caste system -- as given in the Law of Manu. Beings struggle, according to this view, for thousands of reincarnations at lower levels, in suffering, cleansing their karma until they are purified and move to the next level where they endure a different level of suffering. And the process starts all over again. Even Mahatma Ghandi advised the sudras to feel blessed by their suffering because this was their time to discover the gift of humility which would take them to the next level up. In other words, content yourself with your suffering because it is good for your soul. It is complete arrogance for someone who believes himself to be at a superior plane to tell the miserable masses to endure it because it is good for the soul.</p><p></p><p>Guru Nanak completely repudiated all of this. What is Mr. Baldev Singh saying? That the doctrine of karma and reincarnation enforced the rule of moral apathy among the low and moral arrogance among the high. Everyone had to stay stuck where they were. This arrogance was among other things the cause of endless suffering. The ideas of karma and reincarnation kept the social system revolving in one place and no one could escape "the fear of coming and going." What was missing from the equation was the idea of moral accountability.</p><p></p><p>The bull of dharma in metaphor was and is standing then and now on only one leg -- bearing the weight of the world's criminality. All forgetting that the Universal Sach was/is how dharma is regained.</p><p></p><p>In my opinion Baldev Singh is correct in his reading that Guru Nanak completely overturned the prevailing theories of karma and reincarnation. What is left open is whether there is another Nanakian understanding of karma and reincarnation, and what that might be. That will be a good discussion.</p><p></p><p>My own reservations so far with the article pertain more to Baldev Singh's apparent "intellectualization" of the nature of hukam, dharma and the cosmic order. Intellectualization and <em>bibek buddhi</em> are not the same thing. So far I have not finished the article -- maybe Baldev ji will be more convincing to me in how he constructs the nature of <em>buddhi</em> in coming to an understanding of hukam, cosmic order, the nature of God.</p><p></p><p>But I hope we can continue a discussion of the article. And use our buddhi so that future discussions do not become childish. I look forward to your continued interactions japjisahib04 ji because you are taking questions from your heart.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 94899, member: 35"] The article makes me think we can have a healthy and prolonged discussion in this thread. Baldev Singh is a controversial figure in Sikh circles. So it may not be a matter of who is right or who is wrong. Rather it may be that some interpretations of concepts like karma are clearly wrong given the wisdom of Sri Guru Granth Sahib Maharaj. And finding that which is closer to a correct understanding requires discussion and strong applications of [I]bibek buddhi[/I] (as Mr. Shergill inspires us to do in his introduction to the article). Here is an example of where good discussion can take place. I quote from the article, on Karma and reincarnation: [I]The superstructure of Varna Ashrama Dharma/caste system is supported by karma and reincarnation (transmigration). In other words, both karma and reincarnation are part of the trilogy invented by the Brahmans and they both are designed to justify the caste base factor. The Brahman invoked divine sanctions to perpetuate the caste system for eternity. Hindu scriptures proclaim that Prajapati (God) ordained the four castes. This was followed by the invention of the doctrine of "karma and reincarnation" to desensitize people’s sense of justice and compassion against the atrocities committed on the masses to enforce the caste system. According to the law of karma, one reaps the fruit in this life for the deeds performed in the previous life. So, if a person is subjected to injustice and cruelty in this life, it is due to one’s own actions in previous life, not due to the perpetrators of cruelty and injustice.[/I] There is no question in my mind these interpretations of karma and reincarnation were rejected by Guru Nanak. These meanings of karma and reincarnation cannot be separated from the caste system -- as given in the Law of Manu. Beings struggle, according to this view, for thousands of reincarnations at lower levels, in suffering, cleansing their karma until they are purified and move to the next level where they endure a different level of suffering. And the process starts all over again. Even Mahatma Ghandi advised the sudras to feel blessed by their suffering because this was their time to discover the gift of humility which would take them to the next level up. In other words, content yourself with your suffering because it is good for your soul. It is complete arrogance for someone who believes himself to be at a superior plane to tell the miserable masses to endure it because it is good for the soul. Guru Nanak completely repudiated all of this. What is Mr. Baldev Singh saying? That the doctrine of karma and reincarnation enforced the rule of moral apathy among the low and moral arrogance among the high. Everyone had to stay stuck where they were. This arrogance was among other things the cause of endless suffering. The ideas of karma and reincarnation kept the social system revolving in one place and no one could escape "the fear of coming and going." What was missing from the equation was the idea of moral accountability. The bull of dharma in metaphor was and is standing then and now on only one leg -- bearing the weight of the world's criminality. All forgetting that the Universal Sach was/is how dharma is regained. In my opinion Baldev Singh is correct in his reading that Guru Nanak completely overturned the prevailing theories of karma and reincarnation. What is left open is whether there is another Nanakian understanding of karma and reincarnation, and what that might be. That will be a good discussion. My own reservations so far with the article pertain more to Baldev Singh's apparent "intellectualization" of the nature of hukam, dharma and the cosmic order. Intellectualization and [I]bibek buddhi[/I] are not the same thing. So far I have not finished the article -- maybe Baldev ji will be more convincing to me in how he constructs the nature of [I]buddhi[/I] in coming to an understanding of hukam, cosmic order, the nature of God. But I hope we can continue a discussion of the article. And use our buddhi so that future discussions do not become childish. I look forward to your continued interactions japjisahib04 ji because you are taking questions from your heart. [/QUOTE]
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