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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
Do You Think That Sikhism Is Right/From God?
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<blockquote data-quote="Archived_member14" data-source="post: 141263" data-attributes="member: 586"><p><strong>Re: Why Do You Think That Sikhism Is Right/From God?</strong></p><p></p><p>Randip ji,</p><p></p><p></p><p></p><p></p><p></p><p>The article you directed me to is quite long and I don’t like reading long articles. But I started to scan through it and after reading the part about the 84 lakh incarnations; I was stopped in my tracks when I came to the description about the sugar-cane being crushed. Since this was cited to support the particular understanding about plants being ‘sentient’, I took it literally, something I would not have done otherwise. Yes, the Sikh understanding on karma appears to be *very* different from that of the Buddhist. And suddenly I don’t feel so motivated to participate in this group anymore….</p><p></p><p>As you may know, one big reason I started to post here was to encourage people to move away from conventional ideas about cause and effect and to start thinking more in terms of karma and its results, birth and death being two instances of this. Now while I am otherwise OK working with ideas about cause and effect as observed in the conventional world as long as one realizes that it does not represent what is really going on at the ultimate level, I am having a hard time reconciling with this particular understanding about karma that you have pointed me to. </p><p></p><p>Karma according to the Buddha comes down to the mental factor of “intention”. This means that if I step on an insect accidently, there is no karma which will bring its results in the future. This allows me to live my life without feeling constricted and uptight. I can walk on grass while my thoughts are on the walking itself, or on what has been conceived of as a result of experiences through eyes and ears, or I could be thinking about other things. If some ants come within range of my perception, I can avoid stepping onto them. I don’t need to go around like the Jains do, who have a wrong understanding about killing and thus also the idea of non-killing, which then is made into an ideal resulting in strange behaviors. </p><p></p><p>But what if I started to believe that plants and rocks too are sentient beings? Would I not now hesitate to walk on grass at all, because surely I’d hurt if not altogether dislodge some of them, which in effect would be to kill them? And playing soccer, I’d need to do so only on artificial grass. Walking by the pond or river, I’d consider it cruel to step on the pebbles and won’t even think of throwing any into the river. The thought to pluck flowers or fruits as gift for someone would now demand of me that I think of another object to give. Do I also stop trimming the plants and removing the weeds?</p><p></p><p>What is the fate of farmers and workers at orchards? Are they creating conditions whereby the chance to be reborn as animals or plants or rocks increase many folds? Should I now feel sorry for them each time that I buy fruits and vegetables in the market? Should I say thank you to a tree each time that I take a rest under its shade and a flower each time I look at it and enjoy its appearance? Between marble flooring and tiles, should I choose the latter for my home? Am I in effect walking on dead bodies when I walk around in this particular room of my house? </p><p></p><p>And what if I were compelled to find justification for planting and subsequently uprooting potatoes since I come to a conclusion that I can’t avoid doing this, would this not one day lead me to do the same with regard to killing certain animals? And when I have reached this point, do I not move towards feeling justified in killing certain classes of human beings, those that are labeled “evil”? </p><p></p><p>There is a mental factor called ‘life-faculty’ which arises with every instance of consciousness. This defines ‘life’ as we know and recognize it. But there is also a material reality with the same name, which arises according to the Buddha, only in those groups of materiality which are the *result of karma*. Materiality caused by the other three factors, namely heat, nutrition and consciousness, these are deprived of this life-faculty. The particular look of the human complexion and its ‘feel’ which differentiates it from a dead body or a mannequin is one evidence of life. ‘Breath’ is conditioned by consciousness and this is what we observe in humans and animals alike. Taking in different foods and digestion them is another thing that is peculiar to sentient beings. The intention to do this and that, is what both humans and animals are always engaged in. </p><p></p><p>When this intention is driven by greed, hatred and delusion leading to certain actions, this is karma which will bring a corresponding result. The same with when it is driven by the opposites, namely non-greed, non-hatred and wisdom. It is clear that humans and animals are involved in actions all day, doing this and doing that, moving here and moving there. And when it comes to the moment of death, the last consciousness just before it, determines what plane the next birth will be in (and I’ve heard that this is taught in Sikhism as well). Could you actually say the same thing about plants and rocks? If so, what do you observe about them which make you think so? Do you think a plant could intend to hurt or to give comfort to anyone? Do you believe that when the sunflower turns its face towards the sun, that this is because it wants to? Do you think that a rock remains still because this is what it enjoys doing?</p><p></p><p>A debate would in my estimation, be unavoidable if we got into a discussion here, and I don’t want this to happen. But I do feel that I should express my thoughts and not be concerned whether people will feel offended or simply dismiss it.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 141263, member: 586"] [b]Re: Why Do You Think That Sikhism Is Right/From God?[/b] Randip ji, The article you directed me to is quite long and I don’t like reading long articles. But I started to scan through it and after reading the part about the 84 lakh incarnations; I was stopped in my tracks when I came to the description about the sugar-cane being crushed. Since this was cited to support the particular understanding about plants being ‘sentient’, I took it literally, something I would not have done otherwise. Yes, the Sikh understanding on karma appears to be *very* different from that of the Buddhist. And suddenly I don’t feel so motivated to participate in this group anymore…. As you may know, one big reason I started to post here was to encourage people to move away from conventional ideas about cause and effect and to start thinking more in terms of karma and its results, birth and death being two instances of this. Now while I am otherwise OK working with ideas about cause and effect as observed in the conventional world as long as one realizes that it does not represent what is really going on at the ultimate level, I am having a hard time reconciling with this particular understanding about karma that you have pointed me to. Karma according to the Buddha comes down to the mental factor of “intention”. This means that if I step on an insect accidently, there is no karma which will bring its results in the future. This allows me to live my life without feeling constricted and uptight. I can walk on grass while my thoughts are on the walking itself, or on what has been conceived of as a result of experiences through eyes and ears, or I could be thinking about other things. If some ants come within range of my perception, I can avoid stepping onto them. I don’t need to go around like the Jains do, who have a wrong understanding about killing and thus also the idea of non-killing, which then is made into an ideal resulting in strange behaviors. But what if I started to believe that plants and rocks too are sentient beings? Would I not now hesitate to walk on grass at all, because surely I’d hurt if not altogether dislodge some of them, which in effect would be to kill them? And playing soccer, I’d need to do so only on artificial grass. Walking by the pond or river, I’d consider it cruel to step on the pebbles and won’t even think of throwing any into the river. The thought to pluck flowers or fruits as gift for someone would now demand of me that I think of another object to give. Do I also stop trimming the plants and removing the weeds? What is the fate of farmers and workers at orchards? Are they creating conditions whereby the chance to be reborn as animals or plants or rocks increase many folds? Should I now feel sorry for them each time that I buy fruits and vegetables in the market? Should I say thank you to a tree each time that I take a rest under its shade and a flower each time I look at it and enjoy its appearance? Between marble flooring and tiles, should I choose the latter for my home? Am I in effect walking on dead bodies when I walk around in this particular room of my house? And what if I were compelled to find justification for planting and subsequently uprooting potatoes since I come to a conclusion that I can’t avoid doing this, would this not one day lead me to do the same with regard to killing certain animals? And when I have reached this point, do I not move towards feeling justified in killing certain classes of human beings, those that are labeled “evil”? There is a mental factor called ‘life-faculty’ which arises with every instance of consciousness. This defines ‘life’ as we know and recognize it. But there is also a material reality with the same name, which arises according to the Buddha, only in those groups of materiality which are the *result of karma*. Materiality caused by the other three factors, namely heat, nutrition and consciousness, these are deprived of this life-faculty. The particular look of the human complexion and its ‘feel’ which differentiates it from a dead body or a mannequin is one evidence of life. ‘Breath’ is conditioned by consciousness and this is what we observe in humans and animals alike. Taking in different foods and digestion them is another thing that is peculiar to sentient beings. The intention to do this and that, is what both humans and animals are always engaged in. When this intention is driven by greed, hatred and delusion leading to certain actions, this is karma which will bring a corresponding result. The same with when it is driven by the opposites, namely non-greed, non-hatred and wisdom. It is clear that humans and animals are involved in actions all day, doing this and doing that, moving here and moving there. And when it comes to the moment of death, the last consciousness just before it, determines what plane the next birth will be in (and I’ve heard that this is taught in Sikhism as well). Could you actually say the same thing about plants and rocks? If so, what do you observe about them which make you think so? Do you think a plant could intend to hurt or to give comfort to anyone? Do you believe that when the sunflower turns its face towards the sun, that this is because it wants to? Do you think that a rock remains still because this is what it enjoys doing? A debate would in my estimation, be unavoidable if we got into a discussion here, and I don’t want this to happen. But I do feel that I should express my thoughts and not be concerned whether people will feel offended or simply dismiss it. [/QUOTE]
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