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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
Reincarnation
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<blockquote data-quote="spnadmin" data-source="post: 132353" data-attributes="member: 35"><p>dalbirk ji, baljeet ji, and other respected forum members</p><p></p><p>I am going to walk out on a big limb here and risk what many internet sites refer to as "the wrath of the panth." with my remarks. <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /> But maybe not, because there may be a large sector of the panth who share my questions and concerns.</p><p></p><p>It is arguable that concepts like Maya, karma and reincarnation are identical across all dharmic faiths (Buddhism, Hinduism, Sikhism, etc.). Yes there are similarities. But are they identical? I don't think they are. And what is missing from most discussions I have read is a careful and systematic analysis of how the are different.</p><p></p><p>Now also I have to express concern. When any discussion is proposed about reincarnation and karma in Sikhism, too often those who veer from commonly accepted interpretations of gurbani are described as making "manmukh" statements. Or they are described as yielding to the rational intellect and becoming slaves of "munn." Which is <em>ad hominem</em> argument and not helpful for people who want a deep understanding of their path of Sikhi.</p><p></p><p>IMHO this discussion needs to continue because, within Sikhism there is no central body, as there is in many Christian faiths, that decide once and for all times what these concepts are supposed to mean for Sikhs. Thus we have many scholarly works, that are read by some but not all, and their authors draw different conclusions. And we have nothing like a consensual forum where various points can be considered all in one place and debated all in one place. Instead we have web sites and blogs where pronouncements are offered, and disagreement is not tolerated. Thus there is no real way of respecting the need for a shared discourse on these matters.</p><p></p><p></p><p>Now speaking personally - I have come within seconds of death on 2 occasions in my life, and am now at an age when death is not hypothetical but a very real and pressing reality. Still I am not convinced that the Sikh view of reincarnation is the same as the Hindu view. And I am not convinced that the tuks that are pulled from Sri Guru Granth Sahib to "prove"are being interpreted correctly. </p><p></p><p>Often supporting tuaks are taken from the context of the larger shabad. And why should I or anyone else believe that Person X has the right meaning and Person Y is manmukh? As I said earlier these understandings are coming from far and wide-- from this blog and that web site and another e-journal -- and are written by people who are sincere and learned, but in the end they are expressing views that are not signed and sealed by authorities. And that is what is good about Sikhi. We are asked to contemplate and reconsider from the perspective of gurbani. There are no authorities to sign and seal. So reincarnation and karma are at rock bottom still open to debate. </p><p></p><p>Mostly my fear is always that debate which is so central to our faith will be stymied. So I want to end by asking some questions - and any and all are free to think me stupid and dull if they will. it is OK.</p><p></p><p>1. How is the Hindu view of karma different from the Sikh view of karma (if they are different)?</p><p></p><p>2. How is the Hindu view of reincarnation different from the Sikh view of reincarnation (if they are different)? </p><p></p><p>3. Is belief in reincarnation central to the practice of Sikhism? If it is central, then why so?</p><p></p><p>4. Karma and reincarnation in the Manusmriti clearly cement the ideas of karma and rebirth within the caste system. This makes the caste system a path to spiritual evolution which requires many lifetimes. One cannot skip steps unless one achieves mukhti. Is this consistent with the teachings of Guru Nanak?</p><p></p><p>5. In Sikhi is it possible to "cleanse our karma" as it is in many branches of the Hindu path. Do we cleanse our karma through suffering, illness, disease and misfortune. For example, will small-pox and its disfigurement remove the samskars that stick to us from former lives and speed our passage to a higher spiritual stage? Does Sikhism adhere to this view?</p><p></p><p>6. Do children who are victims of war and famine, or women who are victims of horrific disfigurement at the hands of their husbands, suffer because of previous karmas? Does their suffering clean them up according to gurmat?</p><p></p><p>7. Should Dalits be content with their condition because they have been blessed with an opportunity to learn the spiritual lessons of humility as their required spiritual state before they can move on? Did Guru Nanak agree that Dalits need to undergo spiritual transformations in this way? </p><p></p><p>If these are not serious questions in the context of this discussion, Please forgive me. I am not trying to me either "intelligent" or frivolous.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 132353, member: 35"] dalbirk ji, baljeet ji, and other respected forum members I am going to walk out on a big limb here and risk what many internet sites refer to as "the wrath of the panth." with my remarks. :-) But maybe not, because there may be a large sector of the panth who share my questions and concerns. It is arguable that concepts like Maya, karma and reincarnation are identical across all dharmic faiths (Buddhism, Hinduism, Sikhism, etc.). Yes there are similarities. But are they identical? I don't think they are. And what is missing from most discussions I have read is a careful and systematic analysis of how the are different. Now also I have to express concern. When any discussion is proposed about reincarnation and karma in Sikhism, too often those who veer from commonly accepted interpretations of gurbani are described as making "manmukh" statements. Or they are described as yielding to the rational intellect and becoming slaves of "munn." Which is [I]ad hominem[/I] argument and not helpful for people who want a deep understanding of their path of Sikhi. IMHO this discussion needs to continue because, within Sikhism there is no central body, as there is in many Christian faiths, that decide once and for all times what these concepts are supposed to mean for Sikhs. Thus we have many scholarly works, that are read by some but not all, and their authors draw different conclusions. And we have nothing like a consensual forum where various points can be considered all in one place and debated all in one place. Instead we have web sites and blogs where pronouncements are offered, and disagreement is not tolerated. Thus there is no real way of respecting the need for a shared discourse on these matters. Now speaking personally - I have come within seconds of death on 2 occasions in my life, and am now at an age when death is not hypothetical but a very real and pressing reality. Still I am not convinced that the Sikh view of reincarnation is the same as the Hindu view. And I am not convinced that the tuks that are pulled from Sri Guru Granth Sahib to "prove"are being interpreted correctly. Often supporting tuaks are taken from the context of the larger shabad. And why should I or anyone else believe that Person X has the right meaning and Person Y is manmukh? As I said earlier these understandings are coming from far and wide-- from this blog and that web site and another e-journal -- and are written by people who are sincere and learned, but in the end they are expressing views that are not signed and sealed by authorities. And that is what is good about Sikhi. We are asked to contemplate and reconsider from the perspective of gurbani. There are no authorities to sign and seal. So reincarnation and karma are at rock bottom still open to debate. Mostly my fear is always that debate which is so central to our faith will be stymied. So I want to end by asking some questions - and any and all are free to think me stupid and dull if they will. it is OK. 1. How is the Hindu view of karma different from the Sikh view of karma (if they are different)? 2. How is the Hindu view of reincarnation different from the Sikh view of reincarnation (if they are different)? 3. Is belief in reincarnation central to the practice of Sikhism? If it is central, then why so? 4. Karma and reincarnation in the Manusmriti clearly cement the ideas of karma and rebirth within the caste system. This makes the caste system a path to spiritual evolution which requires many lifetimes. One cannot skip steps unless one achieves mukhti. Is this consistent with the teachings of Guru Nanak? 5. In Sikhi is it possible to "cleanse our karma" as it is in many branches of the Hindu path. Do we cleanse our karma through suffering, illness, disease and misfortune. For example, will small-pox and its disfigurement remove the samskars that stick to us from former lives and speed our passage to a higher spiritual stage? Does Sikhism adhere to this view? 6. Do children who are victims of war and famine, or women who are victims of horrific disfigurement at the hands of their husbands, suffer because of previous karmas? Does their suffering clean them up according to gurmat? 7. Should Dalits be content with their condition because they have been blessed with an opportunity to learn the spiritual lessons of humility as their required spiritual state before they can move on? Did Guru Nanak agree that Dalits need to undergo spiritual transformations in this way? If these are not serious questions in the context of this discussion, Please forgive me. I am not trying to me either "intelligent" or frivolous. [/QUOTE]
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