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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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Interpretation Of Gurbani-Views On Karma And Transmigration
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<blockquote data-quote="Taranjeet singh" data-source="post: 121959" data-attributes="member: 10049"><p>The translation is not only defective but the conclusions arrived are absurd. The position of sikhism in regard to transmigration and Karma is fairly clear. The learned author has not taken pains to make his writing that is in sync. with the current philosophy of sikhism but has indulged in that can be called as interference with bani. </p><p></p><p>All the translators owe a lot to sikhism. There is no scope of making guess in this. It can be very harmful. Anyone who is new to sikhi is likely to seek guidance from the papers like this and is likely to be misled.It seems that Mr. Baldev has intentionally mis-interpreted the Bani. I also do agree that Dr. Chahl too is of the same class.He also comes out with novel ideas about the meaning of Punjabi words.</p><p></p><p>I shall be careful while posting the articles of these authors.</p><p></p><p>I am posting a small write up on The karma from Sikh-encyclopedia and hope that it would explain the position of sikhi so far as these two items are concerned. I hope members will not find any discrepancy in the following so far as the sikhi and its philosophy is concerned.I am grateful to Gur_meet jifor pointing out the flaw.</p><p>I again seek forgiveness of the members to whom it might have caused agony.</p><p></p><p>With Regards! </p><p><strong>KARMA, THE DOCTRINE</strong></p><p></p><p>KARMA, THE DOCTRINE OF, closely connected with the theory of rebirth and transmigration, is basic to the religious traditions of Indian origin such as Hinduism, Jainism, Buddhism and Sikhism. The term karam, as it is spelt in Punjabi and as it occurs in Sikh Scripture, the Guru Granth Sahib, has three connotations. As an inflection of Sanskrit karman from root kri (to do, perform, accomplish, make, cause or effect) it means an act, action, deed. It also stands for fate, destiny, predestination inasmuch as these result from one`s actions or deeds. Also, karam as a word of Arabic origin is synonymous with nadaror Divine grace or clemency.</p><p></p><p>It is with the first two connotations that the doctrine of karma is mainly concerned, although karam as God`s grace is also relevant to the ultimate eradication of karma bringing moksa or liberation from the cycle of birth, death and rebirth. According to the law of karma, every action, physical or mental, has its own consequence which must be faced either in this life or in the lives to come. In the Indian religious traditions, the doctrine of karma, for this reason, is linked with the doctrines and processes of reincarnation and transmigration. Some western philosophers of yore also believed in transmigration, but for them it was associated with the concept of immortality of the soul.</p><p></p><p>In Indian religious thought, on the other hand, transmigration is an essential concomitant of karma. It is to reap the consequence of his previous karma that an individual self (jiva) takes his next birth, but, in the very process of acting out this consequence, the jiva creates further chains of actions thus setting in motion an endless cycle of birth action death re-birth. This has been described as the "karmic wheel" of alternating birth and death with fresh karma keeping the wheel in endless motion until the cliain is broken through the annihilation of karma, and the jiva attains moksa (liberation or release from transmigration).</p><p></p><p>Different traditions within the Indian religious system recommend different means to break the karmic cycle-ranging from austerities, renunciation and non-action to ritualism, philosophic knowledge, devotion and fruitful action. The Gurus accepted the doctrine of karma not as an immutable law but as a system of Nature subject to hukam (Divine Order) and nadar (Divine grace) two concepts which might be described as Guru Nanak`s characteristic contribution to Indian religious thought. Hukam, a Persian term meaning command or decree, control or direction, sanction or permission, occurs in Guru Nanak`s hymns in several different but related connotations such as Divine law, Divine will or Divine pleasure {bhdnd, raza); Divine fiat (amar, farmdn); Divine power or Divine creation {qudaral).</p><p></p><p>Nadar, though justifiably translated as grace, is somewhat different from its usage in Christian theology where the stress is upon its universal nature and absolute sufficiency for salvation. In Sikhism, nadar`is related to Divine pleasure (razd) and somewhat close to "election" of neo-Calvinist theology except that it leaves no scope for individual`s free will. The doctrine of karma, according to Sikh belief, is a part of the Divine law (hukam).</p><p></p><p>"The whole universe," says Guru Arjan, Nanak V, "is bound by action, good or bad" (GG, 51). Guru Nanak declares in the Japu that "all forms, beings, greatness and lowliness, pain and pleasure, bounties and wanderings are subject to the indescribable hukamsind there is nothing outside the realm of hukam," (GG,l) and then adds that "karma determines the kaprd, i.e. body or birth we receive and that it is through nadar (God`s grace) that one secures the threshold of moksa" (GG.2). Sikhism, moreover, distinguishes between karma and kirat. The latter term applies to the cumulative effect of actions performed during successive births and is somewhat akin to sanchit karma and prdrabdh karma of Hindu the orcticians.</p><p></p><p>But the operation of karma in Sikhism is not irresistible; its adverse effects can be obliterated by a proper understanding of hukam and proper conduct in accordance with that understanding as well as by God`s grace. While the actions of other species are mostly regulated by instinctive response to environmental stimuli, man, endowed with a superior brain, is capable of having a proper understanding of hukam and choosing a course of actions (karma) favourable to progressive spiritual growth deserving His nadar. Human birth, therefore, is a precious gift and a rare chance for the individual soul (jivdtmd). Guru Nanak says: "Listen, listen to my advice, 0 my mind! Only good deeds shall endure, and there may not be a second chance." Certain points in the Sikh view of karma are noticeable.</p><p></p><p>Sikhism docs not stipulate heaven or hell wherein good and bad actions of men are rewarded or punished. Moreover, according to Sikhism, human birth is the result of God`s will as well as of past actions. Further, past actions do not determine the caste or status of the Jiva taking birth. All human beings are born equal. What are "good" deeds (sukril) that help man`s quest for moksa, his ultimate aim? The Gurus deprecated self mortification and non-action and pronounced ritualism as useless. They recommended a householder`s life of activity and responsibility lived with humility, devotion and service guided by proper knowledge of hukama.nd submission to God`s will (razd).</p><p></p><p>Here Sikhism synthesizes the three paths to union with the Supreme soul, vi/. jndnd mdrga, bhakli mdrga and karma mdrga. A Sikh is called upon to seek gidn (jndnu), knowledge spiritual as well as secular, mundane and moral, practise bhakti, loving devotion, while leading a normal life of a gurmukh or one whose face is turned towards the Guru. His actions (karma) guided by discernment that comes from gidn and with the dedication and complete self-surrender of a bhakta, should be performed earnestly and honestly, doing full justice to his worldly duties.</p><p></p><p>Yet he should not lei himself be so much attached and entangled in the bonds of present life as to ignore the hereafter and to forget his ultimate goal which is reunion of his individual soul with its original source, the Supreme Spirit. Such disinterested actions help annihilate man`s haumai (Incss, ego) and, when blessed by God`s nadar or mihar, he can overcome the effect of past karma and become jivanmukta, i.e. one liberated while still living.</p><p></p><p>References :</p><p></p><p>1. Snhadarth Sn Gum Grunlh Sahib. Anu`it.sar, 1964 2- Jodh Sirigh, Bhai, Gunnat Nirnaya. Lahore, 1932</p><p>2. Sher Singli, The Philosophy of Sikhism. Lahore, 1944</p><p>3. Nripinder Singh, The Sikh Moral Tradition. Delhi, 1990</p><p>4. Shiv Kumar, Muni, The Doctrine of Liberation in Indian Religions. Panchkula, 1981</p><p></p><p><a href="http://thesikhencyclopedia.com/philosophy/karma-the-doctrine.html" target="_blank">The Sikh Encyclopedia(???? ???????) - KARMA, THE DOCTRINE - Philosophy - The Sikh Encyclopedia(?</a></p></blockquote><p></p>
[QUOTE="Taranjeet singh, post: 121959, member: 10049"] The translation is not only defective but the conclusions arrived are absurd. The position of sikhism in regard to transmigration and Karma is fairly clear. The learned author has not taken pains to make his writing that is in sync. with the current philosophy of sikhism but has indulged in that can be called as interference with bani. All the translators owe a lot to sikhism. There is no scope of making guess in this. It can be very harmful. Anyone who is new to sikhi is likely to seek guidance from the papers like this and is likely to be misled.It seems that Mr. Baldev has intentionally mis-interpreted the Bani. I also do agree that Dr. Chahl too is of the same class.He also comes out with novel ideas about the meaning of Punjabi words. I shall be careful while posting the articles of these authors. I am posting a small write up on The karma from Sikh-encyclopedia and hope that it would explain the position of sikhi so far as these two items are concerned. I hope members will not find any discrepancy in the following so far as the sikhi and its philosophy is concerned.I am grateful to Gur_meet jifor pointing out the flaw. I again seek forgiveness of the members to whom it might have caused agony. With Regards! [B][/B][B]KARMA, THE DOCTRINE[/B] KARMA, THE DOCTRINE OF, closely connected with the theory of rebirth and transmigration, is basic to the religious traditions of Indian origin such as Hinduism, Jainism, Buddhism and Sikhism. The term karam, as it is spelt in Punjabi and as it occurs in Sikh Scripture, the Guru Granth Sahib, has three connotations. As an inflection of Sanskrit karman from root kri (to do, perform, accomplish, make, cause or effect) it means an act, action, deed. It also stands for fate, destiny, predestination inasmuch as these result from one`s actions or deeds. Also, karam as a word of Arabic origin is synonymous with nadaror Divine grace or clemency. It is with the first two connotations that the doctrine of karma is mainly concerned, although karam as God`s grace is also relevant to the ultimate eradication of karma bringing moksa or liberation from the cycle of birth, death and rebirth. According to the law of karma, every action, physical or mental, has its own consequence which must be faced either in this life or in the lives to come. In the Indian religious traditions, the doctrine of karma, for this reason, is linked with the doctrines and processes of reincarnation and transmigration. Some western philosophers of yore also believed in transmigration, but for them it was associated with the concept of immortality of the soul. In Indian religious thought, on the other hand, transmigration is an essential concomitant of karma. It is to reap the consequence of his previous karma that an individual self (jiva) takes his next birth, but, in the very process of acting out this consequence, the jiva creates further chains of actions thus setting in motion an endless cycle of birth action death re-birth. This has been described as the "karmic wheel" of alternating birth and death with fresh karma keeping the wheel in endless motion until the cliain is broken through the annihilation of karma, and the jiva attains moksa (liberation or release from transmigration). Different traditions within the Indian religious system recommend different means to break the karmic cycle-ranging from austerities, renunciation and non-action to ritualism, philosophic knowledge, devotion and fruitful action. The Gurus accepted the doctrine of karma not as an immutable law but as a system of Nature subject to hukam (Divine Order) and nadar (Divine grace) two concepts which might be described as Guru Nanak`s characteristic contribution to Indian religious thought. Hukam, a Persian term meaning command or decree, control or direction, sanction or permission, occurs in Guru Nanak`s hymns in several different but related connotations such as Divine law, Divine will or Divine pleasure {bhdnd, raza); Divine fiat (amar, farmdn); Divine power or Divine creation {qudaral). Nadar, though justifiably translated as grace, is somewhat different from its usage in Christian theology where the stress is upon its universal nature and absolute sufficiency for salvation. In Sikhism, nadar`is related to Divine pleasure (razd) and somewhat close to "election" of neo-Calvinist theology except that it leaves no scope for individual`s free will. The doctrine of karma, according to Sikh belief, is a part of the Divine law (hukam). "The whole universe," says Guru Arjan, Nanak V, "is bound by action, good or bad" (GG, 51). Guru Nanak declares in the Japu that "all forms, beings, greatness and lowliness, pain and pleasure, bounties and wanderings are subject to the indescribable hukamsind there is nothing outside the realm of hukam," (GG,l) and then adds that "karma determines the kaprd, i.e. body or birth we receive and that it is through nadar (God`s grace) that one secures the threshold of moksa" (GG.2). Sikhism, moreover, distinguishes between karma and kirat. The latter term applies to the cumulative effect of actions performed during successive births and is somewhat akin to sanchit karma and prdrabdh karma of Hindu the orcticians. But the operation of karma in Sikhism is not irresistible; its adverse effects can be obliterated by a proper understanding of hukam and proper conduct in accordance with that understanding as well as by God`s grace. While the actions of other species are mostly regulated by instinctive response to environmental stimuli, man, endowed with a superior brain, is capable of having a proper understanding of hukam and choosing a course of actions (karma) favourable to progressive spiritual growth deserving His nadar. Human birth, therefore, is a precious gift and a rare chance for the individual soul (jivdtmd). Guru Nanak says: "Listen, listen to my advice, 0 my mind! Only good deeds shall endure, and there may not be a second chance." Certain points in the Sikh view of karma are noticeable. Sikhism docs not stipulate heaven or hell wherein good and bad actions of men are rewarded or punished. Moreover, according to Sikhism, human birth is the result of God`s will as well as of past actions. Further, past actions do not determine the caste or status of the Jiva taking birth. All human beings are born equal. What are "good" deeds (sukril) that help man`s quest for moksa, his ultimate aim? The Gurus deprecated self mortification and non-action and pronounced ritualism as useless. They recommended a householder`s life of activity and responsibility lived with humility, devotion and service guided by proper knowledge of hukama.nd submission to God`s will (razd). Here Sikhism synthesizes the three paths to union with the Supreme soul, vi/. jndnd mdrga, bhakli mdrga and karma mdrga. A Sikh is called upon to seek gidn (jndnu), knowledge spiritual as well as secular, mundane and moral, practise bhakti, loving devotion, while leading a normal life of a gurmukh or one whose face is turned towards the Guru. His actions (karma) guided by discernment that comes from gidn and with the dedication and complete self-surrender of a bhakta, should be performed earnestly and honestly, doing full justice to his worldly duties. Yet he should not lei himself be so much attached and entangled in the bonds of present life as to ignore the hereafter and to forget his ultimate goal which is reunion of his individual soul with its original source, the Supreme Spirit. Such disinterested actions help annihilate man`s haumai (Incss, ego) and, when blessed by God`s nadar or mihar, he can overcome the effect of past karma and become jivanmukta, i.e. one liberated while still living. References : 1. Snhadarth Sn Gum Grunlh Sahib. Anu`it.sar, 1964 2- Jodh Sirigh, Bhai, Gunnat Nirnaya. Lahore, 1932 2. Sher Singli, The Philosophy of Sikhism. Lahore, 1944 3. Nripinder Singh, The Sikh Moral Tradition. Delhi, 1990 4. Shiv Kumar, Muni, The Doctrine of Liberation in Indian Religions. Panchkula, 1981 [url=http://thesikhencyclopedia.com/philosophy/karma-the-doctrine.html]The Sikh Encyclopedia(???? ???????) - KARMA, THE DOCTRINE - Philosophy - The Sikh Encyclopedia(?[/url] [/QUOTE]
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