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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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Interfaith Dialogues
Karma - Birth, Life And Death
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<blockquote data-quote="Archived_member14" data-source="post: 147155" data-attributes="member: 586"><p>Seeker9 ji,</p><p></p><p></p><p></p><p></p><p></p><p>Thanks for letting me know about this. I would like to encourage you to stick with it. </p><p>I wish that my understanding was of such level that instead of being so technical and long-winded, which I’m sure puts many people off; I could instead express myself in terms of things people can easily relate to. But then again, the root of the problem is in the wrong perception and wrong understanding which happens at the pre-verbal level. And so I guess that I would still in the end, need to break things down in order to bring to attention such things anyway.</p><p></p><p>All day long, we are involved in actions through body, speech and mind, the reality behind which we are completely ignorant about. And we also make judgments as to their rightness and wrongness, our own as well as that of others. When it comes to this latter activity, not only is there ignorance but also ‘wrong understanding’ must be involved as well. </p><p></p><p>Ignorance is at the root of all evil, and as long as it has not been eradicated, we’d continue to be attached and have conceit. However, if wrong understanding is not acknowledged or recognized, there is no way that these and other kinds of unwholesome states is ever going to be reduced. While all other kinds of evil states act as hindrances to the arising of good states by virtue of their very arising, wrong understanding, in turning the attention towards some mistaken view about cause and effect, actually encourages more evil.</p><p></p><p>One of the grosser wrong understandings is that which leads to the rejection of karma. Now although I do not expect people who have never heard about such things, to have any level of ‘right understanding’ about this, still it must be better that they believe in the idea than not believe in it. Indeed it may be that there is some understanding at least, that there must be some kind of law of cause and effect in matters of morality which lead some people to accept the concept. And as I said, people do evaluate their actions anyway, and this would come from some belief in cause and effect, however this must by default, then be a “wrong†one. </p><p></p><p>And really, if the beliefs are wrong, no one can consistently follow just one, but according to the situation, one would be lead in fact, to rely on other kinds of wrong beliefs, sometimes even opposing ones. This is likened to always being able to find an excuse to act wrongly, and underlying this is the fact of ignorance being ever present. Indeed this phenomena has been compared to a person lost in the dark forest with no sense of direction, he moves one moment this way and another that, ends up going in circles and always in a state of conflict. </p><p></p><p>So from my point of view, no one can get away from karma, even the very act of not believing in it, is itself, karma. And although we are largely ignorant about it, at least we can recognize the extent of our own ignorance, accept it, and be willing to look in the right direction, even if the movement forward is hardly noticeable. Better this than move erratically in this and that direction and being fooled to think that one is getting somewhere. </p><p></p><p>And by the way, I don’t really believe that Sikhism rejects karma but only a particular interpretation of it. This is why I placed this under ‘General Discussion’ and not in the Interfaith / Buddhism section as it is now in. I think people are wrong who say that Sikhism totally rejects the concept.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 147155, member: 586"] Seeker9 ji, Thanks for letting me know about this. I would like to encourage you to stick with it. I wish that my understanding was of such level that instead of being so technical and long-winded, which I’m sure puts many people off; I could instead express myself in terms of things people can easily relate to. But then again, the root of the problem is in the wrong perception and wrong understanding which happens at the pre-verbal level. And so I guess that I would still in the end, need to break things down in order to bring to attention such things anyway. All day long, we are involved in actions through body, speech and mind, the reality behind which we are completely ignorant about. And we also make judgments as to their rightness and wrongness, our own as well as that of others. When it comes to this latter activity, not only is there ignorance but also ‘wrong understanding’ must be involved as well. Ignorance is at the root of all evil, and as long as it has not been eradicated, we’d continue to be attached and have conceit. However, if wrong understanding is not acknowledged or recognized, there is no way that these and other kinds of unwholesome states is ever going to be reduced. While all other kinds of evil states act as hindrances to the arising of good states by virtue of their very arising, wrong understanding, in turning the attention towards some mistaken view about cause and effect, actually encourages more evil. One of the grosser wrong understandings is that which leads to the rejection of karma. Now although I do not expect people who have never heard about such things, to have any level of ‘right understanding’ about this, still it must be better that they believe in the idea than not believe in it. Indeed it may be that there is some understanding at least, that there must be some kind of law of cause and effect in matters of morality which lead some people to accept the concept. And as I said, people do evaluate their actions anyway, and this would come from some belief in cause and effect, however this must by default, then be a “wrong†one. And really, if the beliefs are wrong, no one can consistently follow just one, but according to the situation, one would be lead in fact, to rely on other kinds of wrong beliefs, sometimes even opposing ones. This is likened to always being able to find an excuse to act wrongly, and underlying this is the fact of ignorance being ever present. Indeed this phenomena has been compared to a person lost in the dark forest with no sense of direction, he moves one moment this way and another that, ends up going in circles and always in a state of conflict. So from my point of view, no one can get away from karma, even the very act of not believing in it, is itself, karma. And although we are largely ignorant about it, at least we can recognize the extent of our own ignorance, accept it, and be willing to look in the right direction, even if the movement forward is hardly noticeable. Better this than move erratically in this and that direction and being fooled to think that one is getting somewhere. And by the way, I don’t really believe that Sikhism rejects karma but only a particular interpretation of it. This is why I placed this under ‘General Discussion’ and not in the Interfaith / Buddhism section as it is now in. I think people are wrong who say that Sikhism totally rejects the concept. [/QUOTE]
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Karma - Birth, Life And Death
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