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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
What Is The Meaning Of Realization Of God ?
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<blockquote data-quote="ActsOfGod" data-source="post: 205273" data-attributes="member: 18366"><p>The concept of karma is not unique to Hinduism. If you are thinking about and referencing the Hindu belief in karma, then yes, there are many incompatibilities with Sikh thought.</p><p></p><p>However, karma is a central concept in many Indian spiritual traditions, including Hinduism, Buddhism, Jainism, and Sikhism.</p><p></p><p>The Sikh view of karma is not the same definition as the Hindu view. It would be worthwhile to investigate how Guru Sahib defines karma, and what place it has in the Sikh philosophy. It is not the same as the other traditions, and it is not the same as the Hindu belief.</p><p></p><p>Perhaps the use of the same term (karma) is cause for confusion. But karma means different things in different contexts. I have been speaking about karma from the Sikh view, and the Sikh definition, not the Hindu one or any other.</p><p></p><p></p><p></p><p>Not that there is no hope. Just that in our current state, we do not meet the criteria. Nobody knows what the future holds for anyone, so it's entirely possible that anything could happen.</p><p></p><p></p><p></p><p>Gravity is a natural phenomenon. By all measures, gravity is invisible in as far as the eye cannot perceive it. Karma likewise in invisible. It can be observed and tested (if those are your criteria), quite easily by observing cause and effect.</p><p></p><p>Karma comes from the Sanskrit <em>karman</em> ‘action, effect, fate.’</p><p></p><p></p><p></p><p>The concept of Hell has not been defined in the same way in Sikh thought (as has been in the Judeo-Christian thought) , as far as I have been able to discern. A physical hell, that which you find described in the Abrahamic religions, does not exist in Sikh thought. </p><p></p><p>It may be a different kind/type of hell, though.</p><p></p><p>Action/reaction or cause/effect is stipulated many times in Gurbani, clearly describing rebirths and comings and goings in different lifeforms. This cannot be a metaphorical explanation, especially when so much emphasis has been laid upon it.</p><p></p><p></p><p></p><p>Of course, nothing is really in our power.</p><p></p><p></p><p></p><p>Lower life forms are not held to account for their deeds. Animals do what they do. They hunt eat they're hungry, they sleep when they're sleepy. Ironically, they are closer to the Creator in terms of obeying Hukam than we humans are. </p><p></p><p>Animals in that sense do what they are to do, they really have no choice. Humans, on the other hand, have free will and can choose. Therefore, we are held to account for our choices. When Guru Sahib says that this is our chance to meet our Maker, then it is a choice that is laid before us. No other life form has this opportunity. That is why it is imperative that we must choose wisely when we have the chance to do so.</p><p></p><p></p><p></p><p>Yes, I have read that as well. I cannot explain it in terms of this framework of going through a cycle of births and deaths and ending up as a human again. It requires more thought, contemplation and study by me.</p><p></p><p>Thanks for the discussion.</p><p></p><p>[AoG]</p></blockquote><p></p>
[QUOTE="ActsOfGod, post: 205273, member: 18366"] The concept of karma is not unique to Hinduism. If you are thinking about and referencing the Hindu belief in karma, then yes, there are many incompatibilities with Sikh thought. However, karma is a central concept in many Indian spiritual traditions, including Hinduism, Buddhism, Jainism, and Sikhism. The Sikh view of karma is not the same definition as the Hindu view. It would be worthwhile to investigate how Guru Sahib defines karma, and what place it has in the Sikh philosophy. It is not the same as the other traditions, and it is not the same as the Hindu belief. Perhaps the use of the same term (karma) is cause for confusion. But karma means different things in different contexts. I have been speaking about karma from the Sikh view, and the Sikh definition, not the Hindu one or any other. Not that there is no hope. Just that in our current state, we do not meet the criteria. Nobody knows what the future holds for anyone, so it's entirely possible that anything could happen. Gravity is a natural phenomenon. By all measures, gravity is invisible in as far as the eye cannot perceive it. Karma likewise in invisible. It can be observed and tested (if those are your criteria), quite easily by observing cause and effect. Karma comes from the Sanskrit [I]karman[/I] ‘action, effect, fate.’ The concept of Hell has not been defined in the same way in Sikh thought (as has been in the Judeo-Christian thought) , as far as I have been able to discern. A physical hell, that which you find described in the Abrahamic religions, does not exist in Sikh thought. It may be a different kind/type of hell, though. Action/reaction or cause/effect is stipulated many times in Gurbani, clearly describing rebirths and comings and goings in different lifeforms. This cannot be a metaphorical explanation, especially when so much emphasis has been laid upon it. Of course, nothing is really in our power. Lower life forms are not held to account for their deeds. Animals do what they do. They hunt eat they're hungry, they sleep when they're sleepy. Ironically, they are closer to the Creator in terms of obeying Hukam than we humans are. Animals in that sense do what they are to do, they really have no choice. Humans, on the other hand, have free will and can choose. Therefore, we are held to account for our choices. When Guru Sahib says that this is our chance to meet our Maker, then it is a choice that is laid before us. No other life form has this opportunity. That is why it is imperative that we must choose wisely when we have the chance to do so. Yes, I have read that as well. I cannot explain it in terms of this framework of going through a cycle of births and deaths and ending up as a human again. It requires more thought, contemplation and study by me. Thanks for the discussion. [AoG] [/QUOTE]
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What Is The Meaning Of Realization Of God ?
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