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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="Ishna" data-source="post: 146707" data-attributes="member: 2709"><p>Confused ji</p><p></p><p>Thank you again for taking the time to reply. I am not so good with deep philosophical conversation but I'll try my best to reply. I'm also aware of the thread topic and will try not to take the discussion further away from it.</p><p></p><p></p><p></p><p>Yes, I agree with your description.</p><p></p><p></p><p></p><p></p><p>My reservations about karma come from concurrance with your earlier statement to Seeker9 that we can drive ourselves mad thinking about the workings of karma. Karma itself doesn't seem to feature prominently in Gurbani which is where I try to get my spiritual understanding from (slowly). The impression I get from Gurbani is that karma is a mechanism which exists, but we should not preoccupy ourselves with it. My understanding is that if we assimilate the spiritual wisdom, mental attitude and way of life taught by Gurbani and the example of our Gurus, we're on the right track. Whatever happens, happens, and I try to accept that.</p><p></p><p></p><p></p><p>The impression I get from my learning about Sikhi so far, is that we are not supposed to withdraw from the world. We are to keep our attachment to the world in check. We are in fact encouraged to engage with the world. All of creation is an emanation of the Divine, why should we hold an aversion to it? It will all pass away, and so we shouldn't become attached with it.</p><p></p><p>As humans with our perceived higher intelligence compared with other sentient life forms on our planet, and our opposable thumbs which enable us to use tools to interact with our planet in a more complex way than other critters, coupled with our sense of morals, most people will find a sense of responsibility for our environment.</p><p></p><p>I feel great aversion when people mess with the natural order of things, injecting their man-made ideas into naturalness. For example, taking the horns off of elephants for the ivory and deforestation. If us pesky humans would leave it all alone, it would run beautifully. Humans come along, stick our greedly fingers in and everything falls out of balance. So when I see that humans have messed with the natural order of a river by bringing in fish from another hemisphere, and the fish is causing widespread environmental damage, killing trees, other fish, polluting the waterway, I feel the correct thing to do is to remove the introduced pest.</p><p></p><p>If someone sticks an arrow into the side of a deer, and the deer is limping around in pain, is it not logical that the right thing to do is to remove the arrow and restore the deer to health? I feel that should be the only consideration, not wondering "is this some expression of karma" or "what will happen to my karma if I remove the arrow?" or "I will generate good karma by removing the arrow, yay!". You do what is right and good then and there.</p><p></p><p>Another example would be if there is a grasshopper in your office and your co-worker is about to kill it, do you sit by and allow it to happen, fully conscious that you could get up and preserve it's life with no problems? By consciously choosing to stay on your chair and watch when you are fully capable of interceding, is that not wrong? You could rationalise it by saying "my co-worker is interacting with karma, it's his problem not mine". I would disagree.</p><p></p><p></p><p></p><p>I'm sorry but I don't understand this paragraph. I will say it's not about saving humanity though. Humanity will do it's own thing and does a good job of screwing itself and everything else up. I'm only interested in trying to see the way to good and going for it for the sake of good.</p><p></p><p></p><p></p><p>A very good point, Confused ji. It is hard to know what is good and right, and our personal greed, attachment and ego will always get in the way and could very well confuse your mind to think "do this... it's the good thing to do..." when in fact you've been fooled into doing what might not actually be good to gain something, or for your own personal satisfaction. That's why we have to keep coming back to Gurbani and drumming the message into our mind to bring ourselves in harmony to be able to figure out what is truly good. I will conceed, I'm sure that sometimes the greater good would be to not do anything at all. We can only pray for the wisdom to know the difference!</p><p></p><p></p><p></p><p>My example was about an animal for a reason. Humans are more complicated and takes the discussion away from the topic I think. Animals are closer to bugs, I figure.</p><p></p><p></p><p></p><p>I believe that whatever happens after I die is whatever will happen. I am trying not to concern myself with that. I read Gurbani, I try to assimilate it's principles. Why should I concern myself with anything else?</p><p></p><p>Give me a couple more years of reading and learning, I might change my outlook. I only know what I currently know and act accordingly. If I worry about things I don't understand at this point, like karma, I'd retreat into a corner and not do anything for fear of damning myself, I think. gingerteakaur</p></blockquote><p></p>
[QUOTE="Ishna, post: 146707, member: 2709"] Confused ji Thank you again for taking the time to reply. I am not so good with deep philosophical conversation but I'll try my best to reply. I'm also aware of the thread topic and will try not to take the discussion further away from it. Yes, I agree with your description. My reservations about karma come from concurrance with your earlier statement to Seeker9 that we can drive ourselves mad thinking about the workings of karma. Karma itself doesn't seem to feature prominently in Gurbani which is where I try to get my spiritual understanding from (slowly). The impression I get from Gurbani is that karma is a mechanism which exists, but we should not preoccupy ourselves with it. My understanding is that if we assimilate the spiritual wisdom, mental attitude and way of life taught by Gurbani and the example of our Gurus, we're on the right track. Whatever happens, happens, and I try to accept that. The impression I get from my learning about Sikhi so far, is that we are not supposed to withdraw from the world. We are to keep our attachment to the world in check. We are in fact encouraged to engage with the world. All of creation is an emanation of the Divine, why should we hold an aversion to it? It will all pass away, and so we shouldn't become attached with it. As humans with our perceived higher intelligence compared with other sentient life forms on our planet, and our opposable thumbs which enable us to use tools to interact with our planet in a more complex way than other critters, coupled with our sense of morals, most people will find a sense of responsibility for our environment. I feel great aversion when people mess with the natural order of things, injecting their man-made ideas into naturalness. For example, taking the horns off of elephants for the ivory and deforestation. If us pesky humans would leave it all alone, it would run beautifully. Humans come along, stick our greedly fingers in and everything falls out of balance. So when I see that humans have messed with the natural order of a river by bringing in fish from another hemisphere, and the fish is causing widespread environmental damage, killing trees, other fish, polluting the waterway, I feel the correct thing to do is to remove the introduced pest. If someone sticks an arrow into the side of a deer, and the deer is limping around in pain, is it not logical that the right thing to do is to remove the arrow and restore the deer to health? I feel that should be the only consideration, not wondering "is this some expression of karma" or "what will happen to my karma if I remove the arrow?" or "I will generate good karma by removing the arrow, yay!". You do what is right and good then and there. Another example would be if there is a grasshopper in your office and your co-worker is about to kill it, do you sit by and allow it to happen, fully conscious that you could get up and preserve it's life with no problems? By consciously choosing to stay on your chair and watch when you are fully capable of interceding, is that not wrong? You could rationalise it by saying "my co-worker is interacting with karma, it's his problem not mine". I would disagree. I'm sorry but I don't understand this paragraph. I will say it's not about saving humanity though. Humanity will do it's own thing and does a good job of screwing itself and everything else up. I'm only interested in trying to see the way to good and going for it for the sake of good. A very good point, Confused ji. It is hard to know what is good and right, and our personal greed, attachment and ego will always get in the way and could very well confuse your mind to think "do this... it's the good thing to do..." when in fact you've been fooled into doing what might not actually be good to gain something, or for your own personal satisfaction. That's why we have to keep coming back to Gurbani and drumming the message into our mind to bring ourselves in harmony to be able to figure out what is truly good. I will conceed, I'm sure that sometimes the greater good would be to not do anything at all. We can only pray for the wisdom to know the difference! My example was about an animal for a reason. Humans are more complicated and takes the discussion away from the topic I think. Animals are closer to bugs, I figure. I believe that whatever happens after I die is whatever will happen. I am trying not to concern myself with that. I read Gurbani, I try to assimilate it's principles. Why should I concern myself with anything else? Give me a couple more years of reading and learning, I might change my outlook. I only know what I currently know and act accordingly. If I worry about things I don't understand at this point, like karma, I'd retreat into a corner and not do anything for fear of damning myself, I think. gingerteakaur [/QUOTE]
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