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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
Realizing Hukum
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<blockquote data-quote="Ishna" data-source="post: 216409" data-attributes="member: 2709"><p>This is a big one. It's a good, logical question, [USER=22037]@RicktheSikh[/USER] . People like me have been chewing on this one for a long time. The easiest direct answer to your question is to ask you, what if the struggle against the tyrant is hukam, too? What if standing up to correct injustice is also hukam? Not accepting the outcome of things outside of our control is a lack of acceptance of bhana. An injustice someone suffers is hukam just as much as that experience motivating them in other ways is hukam, too.</p><p></p><p>I hope you and other forum-goers will forgive me for reaching into Western philosophy to try and make <em>Hukam </em>more understandable. Keeping in mind the OP article's point "Hukum refers to those cosmic laws – that govern the whole universe." I offer the following taken from another website and hacked to pieces by me to make it easy for someone not interested in the rest of that website to understand. You'll get the gist when you read it and see how it might help explain Hukam. The original source is linked at the end of my post.</p><p></p><p style="margin-left: 20px">Chrysippus expanded Zeno’s original definition of a virtuous life, which was “life in agreement with nature” and wrote:</p> <p style="margin-left: 20px"></p> <p style="margin-left: 20px"><em>"living virtuously is equivalent to living in accordance with experience of the actual course of nature".</em></p> <p style="margin-left: 20px"></p> <p style="margin-left: 20px">Since the “actual course of nature” is the activity of a divine and providential cosmos, Epictetus formulation, “act in imitation of God” makes sense. Moreover, it dovetails nicely with Epictetus instructions where he asserts we must not lead events with our will, but must follow fate closely instead. Everything outside our will is outside of our control; external events are “not up to us.” Therefore, we err when we allow ourselves to be led by desires and aversions. Such behavior represents our attempt to lead events (fate) rather than remain close to what actually occurs in nature. Epictetus warns us this leads to a troubled mind.</p> <p style="margin-left: 20px"></p> <p style="margin-left: 20px">Therefore, when that fragment of the <em>logos</em> within us (human rationality) is in agreement with the <em>logos </em>that permeates the cosmos (cosmic rationality) we are able to agree with, love, and follow the providential unfolding of “the actual course of nature” closely. This is what Epictetus means when he declares we should “act in imitation of God”. When we follow events closely, assent to them as providential, and love them, we can share in Marcus’ expression of gratitude:</p> <p style="margin-left: 20px"></p> <p style="margin-left: 20px">"Everything suits me that suits your designs, O my universe. Nothing is too early or too late for me that is in your own good time. All is fruit for me that your seasons bring, O nature. All proceeds from you, all subsists in you, and to you all things return." (Meditations 4.23)</p> <p style="margin-left: 20px"></p> <p style="margin-left: 20px">When we imitate God (divine nature), we live in agreement with Nature and become “one mind with God” and will “never find fault with God or man again,” nor will we become victims of desires and aversions.</p> <p style="margin-left: 20px"></p> <p style="margin-left: 20px">Because a Stoic considers the cosmos divine and providential, they agree to and love events as if they wanted them to happen the way they did, even those events others might consider tragic. This results from taking a cosmic view of events. Nevertheless, the Stoic does not sit idly by waiting for events to happen, quite the opposite. The Stoic has virtuous thought and intentions and acts to affect external events. However, the Stoic understands and accepts that some things are within in her control and other things are not; therefore, she acts with a ‘reserve clause’ ("fate permitting") and the realization that events might not turn out as intended. Regardless of the outcome, the Stoic loves it as an act of providence and follows it closely. This empowers the Stoic to remain in the present rather than getting caught up in regret over the past intention or worry about its future implications. The act of providence—the outcome—is outside of our control and it creates a new ‘present’ situation for the Stoic to begin the cycle with virtuous thoughts, intentions, acts, again.</p><p></p><p><a href="http://www.traditionalstoicism.com/2016/05/10/first-things-a-stoic-must-learn/" target="_blank">Original unadulterated version here.</a></p><p></p><p>I'd love to hear the sangat's comments on this, too.</p><p></p><p><strong>Edit: </strong>I just want to emphasize that <strong><em>Hukam is its own concept</em></strong> and is not necessarily identical to what is being described above. But I believe there is a similarity that can help with understanding Hukam. I wish Narayanjot were here.</p></blockquote><p></p>
[QUOTE="Ishna, post: 216409, member: 2709"] This is a big one. It's a good, logical question, [USER=22037]@RicktheSikh[/USER] . People like me have been chewing on this one for a long time. The easiest direct answer to your question is to ask you, what if the struggle against the tyrant is hukam, too? What if standing up to correct injustice is also hukam? Not accepting the outcome of things outside of our control is a lack of acceptance of bhana. An injustice someone suffers is hukam just as much as that experience motivating them in other ways is hukam, too. I hope you and other forum-goers will forgive me for reaching into Western philosophy to try and make [I]Hukam [/I]more understandable. Keeping in mind the OP article's point "Hukum refers to those cosmic laws – that govern the whole universe." I offer the following taken from another website and hacked to pieces by me to make it easy for someone not interested in the rest of that website to understand. You'll get the gist when you read it and see how it might help explain Hukam. The original source is linked at the end of my post. [INDENT]Chrysippus expanded Zeno’s original definition of a virtuous life, which was “life in agreement with nature” and wrote: [I]"living virtuously is equivalent to living in accordance with experience of the actual course of nature".[/I] Since the “actual course of nature” is the activity of a divine and providential cosmos, Epictetus formulation, “act in imitation of God” makes sense. Moreover, it dovetails nicely with Epictetus instructions where he asserts we must not lead events with our will, but must follow fate closely instead. Everything outside our will is outside of our control; external events are “not up to us.” Therefore, we err when we allow ourselves to be led by desires and aversions. Such behavior represents our attempt to lead events (fate) rather than remain close to what actually occurs in nature. Epictetus warns us this leads to a troubled mind. Therefore, when that fragment of the [I]logos[/I] within us (human rationality) is in agreement with the [I]logos [/I]that permeates the cosmos (cosmic rationality) we are able to agree with, love, and follow the providential unfolding of “the actual course of nature” closely. This is what Epictetus means when he declares we should “act in imitation of God”. When we follow events closely, assent to them as providential, and love them, we can share in Marcus’ expression of gratitude: "Everything suits me that suits your designs, O my universe. Nothing is too early or too late for me that is in your own good time. All is fruit for me that your seasons bring, O nature. All proceeds from you, all subsists in you, and to you all things return." (Meditations 4.23) When we imitate God (divine nature), we live in agreement with Nature and become “one mind with God” and will “never find fault with God or man again,” nor will we become victims of desires and aversions. Because a Stoic considers the cosmos divine and providential, they agree to and love events as if they wanted them to happen the way they did, even those events others might consider tragic. This results from taking a cosmic view of events. Nevertheless, the Stoic does not sit idly by waiting for events to happen, quite the opposite. The Stoic has virtuous thought and intentions and acts to affect external events. However, the Stoic understands and accepts that some things are within in her control and other things are not; therefore, she acts with a ‘reserve clause’ ("fate permitting") and the realization that events might not turn out as intended. Regardless of the outcome, the Stoic loves it as an act of providence and follows it closely. This empowers the Stoic to remain in the present rather than getting caught up in regret over the past intention or worry about its future implications. The act of providence—the outcome—is outside of our control and it creates a new ‘present’ situation for the Stoic to begin the cycle with virtuous thoughts, intentions, acts, again.[/INDENT] [URL='http://www.traditionalstoicism.com/2016/05/10/first-things-a-stoic-must-learn/']Original unadulterated version here.[/URL] I'd love to hear the sangat's comments on this, too. [B]Edit: [/B]I just want to emphasize that [B][I]Hukam is its own concept[/I][/B] and is not necessarily identical to what is being described above. But I believe there is a similarity that can help with understanding Hukam. I wish Narayanjot were here. [/QUOTE]
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