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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="Archived_member14" data-source="post: 146677" data-attributes="member: 586"><p>Ishna ji,</p><p></p><p></p><p></p><p></p><p>If you read the message to Seeker9 ji that I’ve just sent, you may now get a different impression about Karma. Actually you are closer to appreciating it than you realize, since in another message you have expressed appreciation about the role of ‘intention’ in moral deeds. The reason I say this is because, intention or volition is that which performs the function of “willing†and this is exactly the reality of Karma. Intention to kill, intention to mislead, intention to steal and intention to hurt all are karma. Although it is only when the intensity is great enough and the action completed, that it gives rise to results in the future.</p><p></p><p>I am guessing that the reason you had reservations with regard to karma in the past is because of the way it has been presented to you. Of course it is not about believing or not believing, but I hope that what I’ve said will encourage you to investigate your experiences, including those ‘garden-variety good deeds’ with this new understanding about the concept. </p><p></p><p></p><p></p><p>It does not matter Ishna ji. This and all such explanations come across more like justifications to act out the inherent aversion. You will probably disagree with me and even be put off by my sense of values, but let me state this. This whole concern about the ecosystem and the environment is ‘worldliness’ to the max. It is fine that we have an interest in the particular field of study, but being influenced by the values set by others based on what has been judged as more appropriate for the environment etc., is to be taken in by man-made values set at a particular point in time. If we are not firm in our understanding about morality and other kinds of good, which are in fact universal and timeless, we are easily influenced then by the value system of the times. </p><p></p><p>This is the path of ignorance which leads to much mischief. Ignorance is ignorant of the reality of the moment, in this case, not seeing the wrongness of killing a group of animals, while appealing to a set of values conceived of to justify an urge to a particular course of action.</p><p></p><p></p><p></p><p>You mean one must be proactive with regard to good deeds? What of restraint from killing, lying, stealing, sexual misconduct and so on? Are they not very positive actions that do not require being observed by other people? And what if they in fact arise at the very instance when you are killing for the sake of greater good? And what about wisdom, is this not the highest good? What if wisdom arose and saw the ignorance, attachment, aversion, conceit, and wrong understanding involved in the whole activity of being proactive and trying to save humanity or whatever?</p><p></p><p>This is all a game we play Ishna ji. It is not enough that our aversion finds an object to act upon, but we feel the need to go on and make it all appear as a good thing. There is no end to the ignorance and there is no end to the number of objects on which our attachment will attach and the wrong understanding making it all appear as good and right. </p><p></p><p>One flash of understanding I had a few years ago, is that all these teachings about morality and other kinds of good is not meant to be proliferated upon such that I then seek to apply them. It would be missing the point to go by a self-created situation in which some people are judged as good while others are bad, or even that some group of people out there are in need of my assistance, and then going out and trying to do good. This is actually ambition, only in this case is aimed at merit, but in fact can’t be good at all.</p><p></p><p></p><p></p><p>So if someone wants to commit suicide, why not sympathize with him and believe his reasons and help by pushing him to his death quickly? But we shouldn’t of course, and why?</p><p></p><p>The person who wants to die is reacting to the unpleasantness he is experiencing and is in fact craving for pleasant experiences. He imagines that things won’t get better, but the truth is that he can’t really be certain, so at the back of his mind there will still be doubts. And of course he is totally ignorant about karma and its workings. He doesn’t understand first of all, the harm in aversion and that his acting it out is going to result in some unpleasant experience no different from what he is experiencing now. And if he places himself in a position where someone else will have to do the dirty job for him, he is acting as a catalyst for the other person’s wrong deed. What he doesn’t know also, is that he *will* be reborn after his death and most likely in a lower realm, which then amounts to giving up this precious birth as a human being in exchange for one which is quite hopeless. </p><p></p><p>I believe the problem is that those who think this way are motivated by a nihilistic outlook. This in itself is encouraging rejection of morality. A person may have other basis for good moral conduct, but if he allows himself to be influenced over and again by this kind of outlook, he will end up being very self-centred and immoral. And I’m sure you’d not want that to happen.</p><p></p><p>If you can’t yet believe in life beyond this one, at least you can see that this concept about karma makes this present life itself better both for you as well as those around you, right? If you agree, then I urge you, please don’t dismiss it. Don’t allow yourself to be influenced by arguments which have no basis in any kind of truth, but values set by individuals who have absolutely no wisdom.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 146677, member: 586"] Ishna ji, If you read the message to Seeker9 ji that I’ve just sent, you may now get a different impression about Karma. Actually you are closer to appreciating it than you realize, since in another message you have expressed appreciation about the role of ‘intention’ in moral deeds. The reason I say this is because, intention or volition is that which performs the function of “willing†and this is exactly the reality of Karma. Intention to kill, intention to mislead, intention to steal and intention to hurt all are karma. Although it is only when the intensity is great enough and the action completed, that it gives rise to results in the future. I am guessing that the reason you had reservations with regard to karma in the past is because of the way it has been presented to you. Of course it is not about believing or not believing, but I hope that what I’ve said will encourage you to investigate your experiences, including those ‘garden-variety good deeds’ with this new understanding about the concept. It does not matter Ishna ji. This and all such explanations come across more like justifications to act out the inherent aversion. You will probably disagree with me and even be put off by my sense of values, but let me state this. This whole concern about the ecosystem and the environment is ‘worldliness’ to the max. It is fine that we have an interest in the particular field of study, but being influenced by the values set by others based on what has been judged as more appropriate for the environment etc., is to be taken in by man-made values set at a particular point in time. If we are not firm in our understanding about morality and other kinds of good, which are in fact universal and timeless, we are easily influenced then by the value system of the times. This is the path of ignorance which leads to much mischief. Ignorance is ignorant of the reality of the moment, in this case, not seeing the wrongness of killing a group of animals, while appealing to a set of values conceived of to justify an urge to a particular course of action. You mean one must be proactive with regard to good deeds? What of restraint from killing, lying, stealing, sexual misconduct and so on? Are they not very positive actions that do not require being observed by other people? And what if they in fact arise at the very instance when you are killing for the sake of greater good? And what about wisdom, is this not the highest good? What if wisdom arose and saw the ignorance, attachment, aversion, conceit, and wrong understanding involved in the whole activity of being proactive and trying to save humanity or whatever? This is all a game we play Ishna ji. It is not enough that our aversion finds an object to act upon, but we feel the need to go on and make it all appear as a good thing. There is no end to the ignorance and there is no end to the number of objects on which our attachment will attach and the wrong understanding making it all appear as good and right. One flash of understanding I had a few years ago, is that all these teachings about morality and other kinds of good is not meant to be proliferated upon such that I then seek to apply them. It would be missing the point to go by a self-created situation in which some people are judged as good while others are bad, or even that some group of people out there are in need of my assistance, and then going out and trying to do good. This is actually ambition, only in this case is aimed at merit, but in fact can’t be good at all. So if someone wants to commit suicide, why not sympathize with him and believe his reasons and help by pushing him to his death quickly? But we shouldn’t of course, and why? The person who wants to die is reacting to the unpleasantness he is experiencing and is in fact craving for pleasant experiences. He imagines that things won’t get better, but the truth is that he can’t really be certain, so at the back of his mind there will still be doubts. And of course he is totally ignorant about karma and its workings. He doesn’t understand first of all, the harm in aversion and that his acting it out is going to result in some unpleasant experience no different from what he is experiencing now. And if he places himself in a position where someone else will have to do the dirty job for him, he is acting as a catalyst for the other person’s wrong deed. What he doesn’t know also, is that he *will* be reborn after his death and most likely in a lower realm, which then amounts to giving up this precious birth as a human being in exchange for one which is quite hopeless. I believe the problem is that those who think this way are motivated by a nihilistic outlook. This in itself is encouraging rejection of morality. A person may have other basis for good moral conduct, but if he allows himself to be influenced over and again by this kind of outlook, he will end up being very self-centred and immoral. And I’m sure you’d not want that to happen. If you can’t yet believe in life beyond this one, at least you can see that this concept about karma makes this present life itself better both for you as well as those around you, right? If you agree, then I urge you, please don’t dismiss it. Don’t allow yourself to be influenced by arguments which have no basis in any kind of truth, but values set by individuals who have absolutely no wisdom. [/QUOTE]
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