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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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Discussions
Hard Talk
Life Is Easier Without Karma - A Discussion
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<blockquote data-quote="Archived_member14" data-source="post: 169017" data-attributes="member: 586"><p><strong>Re: Life is easier without karma - a dicussion.</strong></p><p></p><p>Ambers ji,</p><p></p><p>Sorry that I misread your comment "Life is easier without karma". I took it to be a statement reflecting your own outlook. Thank you for clarifying that it was in fact a conclusion that you draw from a particular understanding about Hukam.</p><p></p><p></p><p></p><p>In response to I think, a slightly different understanding about Hukam, one suggestive of a need to understand the workings and hence learning to go with the flow, I had suggested in another discussion, that understanding the law of moral cause and effect or Karma, was perhaps one way that this is done. Rather than think abstractly about who we are in relation to the world, understanding the reality now is perhaps the only way that any tuning with Hukam happens. </p><p></p><p>Now I am not saying that I believe in something that is equivalent to Hukam. My intention however was to find place for the concept of karma to be accommodated in this particular idea. At the time I was involved in another discussion in which I referred to the Buddhist teachings on the Fivefold Cosmic Order, namely:</p><p></p><p> 1. utu-niyama: the caloric order </p><p> 2. bija-niyama: the germinal order </p><p> 3. kamma-niyama: the moral order </p><p> 4. citta-niyama: the psychical order </p><p> 5. dhamma-niyama: natural phenomenal sequence.</p><p></p><p>These refer to all phenomena there is. There is of course big difference between Hukam and the Fivefold Cosmic Order, the most fundamental being that the former is pointing at some kind of “center” from which everything else comes to be and moves. The latter on the other hand, points to the existence of fleeting and impersonal phenomena hence away from any possibility of there being such a “source” or controller.</p><p></p><p>So why do I still think to fit karma with Hukam? It is because I believe that we are all a mix bag of different views, even opposed, depending on the situation. That someone who is Sikh and believes in God but also in Karma is reflection of this. And since Hukam can be understood to mean something like Cosmic Law, I thought that Sikhs could find something of value from the description about the Fivefold Cosmic Order. And since Sikh teachings include morality, so why not understand this as in fact being “karma”? </p><p></p><p>I’ll respond to your other message in a short while.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 169017, member: 586"] [b]Re: Life is easier without karma - a dicussion.[/b] Ambers ji, Sorry that I misread your comment "Life is easier without karma". I took it to be a statement reflecting your own outlook. Thank you for clarifying that it was in fact a conclusion that you draw from a particular understanding about Hukam. In response to I think, a slightly different understanding about Hukam, one suggestive of a need to understand the workings and hence learning to go with the flow, I had suggested in another discussion, that understanding the law of moral cause and effect or Karma, was perhaps one way that this is done. Rather than think abstractly about who we are in relation to the world, understanding the reality now is perhaps the only way that any tuning with Hukam happens. Now I am not saying that I believe in something that is equivalent to Hukam. My intention however was to find place for the concept of karma to be accommodated in this particular idea. At the time I was involved in another discussion in which I referred to the Buddhist teachings on the Fivefold Cosmic Order, namely: 1. utu-niyama: the caloric order 2. bija-niyama: the germinal order 3. kamma-niyama: the moral order 4. citta-niyama: the psychical order 5. dhamma-niyama: natural phenomenal sequence. These refer to all phenomena there is. There is of course big difference between Hukam and the Fivefold Cosmic Order, the most fundamental being that the former is pointing at some kind of “center” from which everything else comes to be and moves. The latter on the other hand, points to the existence of fleeting and impersonal phenomena hence away from any possibility of there being such a “source” or controller. So why do I still think to fit karma with Hukam? It is because I believe that we are all a mix bag of different views, even opposed, depending on the situation. That someone who is Sikh and believes in God but also in Karma is reflection of this. And since Hukam can be understood to mean something like Cosmic Law, I thought that Sikhs could find something of value from the description about the Fivefold Cosmic Order. And since Sikh teachings include morality, so why not understand this as in fact being “karma”? I’ll respond to your other message in a short while. [/QUOTE]
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Life Is Easier Without Karma - A Discussion
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