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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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What Is Karma In Buddhism And In Sikhi?
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<blockquote data-quote="Archived_member14" data-source="post: 136961" data-attributes="member: 586"><p><strong>Re: Are the Important Scriptures of World Religions, Simply Opinions?</strong></p><p></p><p>Findingmyway ji,</p><p></p><p></p><p></p><p></p><p></p><p>The examples you give are as far as I can see, the outcome of a kind of observation about the conventional world which we do all the time but not with any real understanding. Connections are made between what we perceive to be cause and what is effect which does not correspond with the reality of karma.</p><p></p><p>In the first example that you give, ‘being pleasant to someone’ is karma since it is a volitional action. But so is someone else’s being polite to you, this too is a volitional activity. So what in effect you are suggesting is that karma which is cause, leads not to an effect, but to another cause. </p><p></p><p>Besides, you talk about a particular result as “more likely” to happen; this seems to be saying that any karma will not necessarily produce a corresponding kind of result. Is this in line with the fact of karma being a ‘universal law’?</p><p></p><p>More importantly, ‘being pleasant’ is not necessarily done with kindness, but as it more likely is the case, with attachment and some conceit. Yet in both cases, what is observed in terms of reaction in the other person, it is the same. And as you know, someone may with good intention point something out to another person but that person takes it bitterly. So really, in making the kind of conventional observation, are you really pointing to the law of cause and effect which is karma such that good leads to good results and bad to bad results?</p><p></p><p>But this is what I’d like to suggest:</p><p></p><p>Taking for example my being rude to someone, the reason that the other person is more likely to be rude back is due to his own accumulated tendencies and underlying attachments. Were kindness to arise instead, then he’d not be rude ‘back’ or if he understood that I’d reap the fruit of my actions, he may have compassion or be equanimous about it. Or he may quickly catch any aversion arising before it became strong enough to express as rudeness. </p><p></p><p>Given this, the other example that you give would appear even more problematic. </p><p>When you say that the other person will return a favor if he ‘remembers’ the help which I gave him in the past, you are now factoring also memory. And so now you are saying that certain karma will bear fruit provided that I come in contact with the same individual I acted well towards, and that too that he must remember me and the particular past event and deed? Is this not odd?</p><p></p><p>The reason I asked Tejwant ji to clarify is because I don’t believe that we can actually observe and prove as “fact” the workings of karma, although what goes on in the conventional world could be said to be its ‘shadows’. For example, if one became sick and stricken with pain, we could say that this is the result of bad karma in the past. What karma exactly this was however, we can only ever speculate about, but then this would not only be a vain activity, but in fact very misleading. </p><p></p><p>We can talk in general about good resulting in good and bad resulting in bad. And we can know in theory what kind of experiences these refer to exactly and begin to engage in a totally different kind of study about our own experiences. Beginning with the actions through body, speech and mind, we can come to gradually understand karma for what it is. We also learn to understand those experiences which are the results of karma and see that these two are in fact quite different in nature. And then we will not go by just some vague idea about karma, let alone project some false notion about cause and effect onto our experiences. </p><p></p><p>With this comes the interest in understanding what is it that is the experience “now”, as against thinking in terms of causal connections between any two events in the conventional world. This is the only way that any belief in karma becomes established. Indeed to be seeking some corresponding manifestation of this law in terms of events in one’s life thinking to “prove” karma this way, is likely a reflection of a lack of understanding and therefore any proof found does nothing to arouse any real confidence, but only increases doubt. </p><p></p><p>Furthermore, inevitably we come to be faced with apparent contradictions such as a ruthless businessman becoming successful and happy, a kind and honest man having many personal problems, a drug dealer being pronounced innocent and an innocent man being wrongly accused of murder. These can all be explained in terms of karma that go back to past lives and results ripening in future ones. But one is stuck so to speak, if one insists on just this one lifetime alone. And again it only encourages more doubt.</p><p></p><p>On the other hand, when karma and its results are being studied in terms of the different kinds of experiences, there is no mind to “prove” anything in terms of events. Yet this is what leads one away from questioning such things as rebirth and the existence of different realms. After all, one has only just begun the study, and clearly an infinite supply of ignorance remains and continually arises. And one can begin to see doubt at work and the myopia related to the insistence that this is the only life we have. This latter I believe is in many cases, the driving force behind the need to seek evidence about karma in terms of observable events in one’s life. But alas, this is being caught up in a vicious cycle where ignorance and doubt increases, but one thinks otherwise.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 136961, member: 586"] [b]Re: Are the Important Scriptures of World Religions, Simply Opinions?[/b] Findingmyway ji, The examples you give are as far as I can see, the outcome of a kind of observation about the conventional world which we do all the time but not with any real understanding. Connections are made between what we perceive to be cause and what is effect which does not correspond with the reality of karma. In the first example that you give, ‘being pleasant to someone’ is karma since it is a volitional action. But so is someone else’s being polite to you, this too is a volitional activity. So what in effect you are suggesting is that karma which is cause, leads not to an effect, but to another cause. Besides, you talk about a particular result as “more likely” to happen; this seems to be saying that any karma will not necessarily produce a corresponding kind of result. Is this in line with the fact of karma being a ‘universal law’? More importantly, ‘being pleasant’ is not necessarily done with kindness, but as it more likely is the case, with attachment and some conceit. Yet in both cases, what is observed in terms of reaction in the other person, it is the same. And as you know, someone may with good intention point something out to another person but that person takes it bitterly. So really, in making the kind of conventional observation, are you really pointing to the law of cause and effect which is karma such that good leads to good results and bad to bad results? But this is what I’d like to suggest: Taking for example my being rude to someone, the reason that the other person is more likely to be rude back is due to his own accumulated tendencies and underlying attachments. Were kindness to arise instead, then he’d not be rude ‘back’ or if he understood that I’d reap the fruit of my actions, he may have compassion or be equanimous about it. Or he may quickly catch any aversion arising before it became strong enough to express as rudeness. Given this, the other example that you give would appear even more problematic. When you say that the other person will return a favor if he ‘remembers’ the help which I gave him in the past, you are now factoring also memory. And so now you are saying that certain karma will bear fruit provided that I come in contact with the same individual I acted well towards, and that too that he must remember me and the particular past event and deed? Is this not odd? The reason I asked Tejwant ji to clarify is because I don’t believe that we can actually observe and prove as “fact” the workings of karma, although what goes on in the conventional world could be said to be its ‘shadows’. For example, if one became sick and stricken with pain, we could say that this is the result of bad karma in the past. What karma exactly this was however, we can only ever speculate about, but then this would not only be a vain activity, but in fact very misleading. We can talk in general about good resulting in good and bad resulting in bad. And we can know in theory what kind of experiences these refer to exactly and begin to engage in a totally different kind of study about our own experiences. Beginning with the actions through body, speech and mind, we can come to gradually understand karma for what it is. We also learn to understand those experiences which are the results of karma and see that these two are in fact quite different in nature. And then we will not go by just some vague idea about karma, let alone project some false notion about cause and effect onto our experiences. With this comes the interest in understanding what is it that is the experience “now”, as against thinking in terms of causal connections between any two events in the conventional world. This is the only way that any belief in karma becomes established. Indeed to be seeking some corresponding manifestation of this law in terms of events in one’s life thinking to “prove” karma this way, is likely a reflection of a lack of understanding and therefore any proof found does nothing to arouse any real confidence, but only increases doubt. Furthermore, inevitably we come to be faced with apparent contradictions such as a ruthless businessman becoming successful and happy, a kind and honest man having many personal problems, a drug dealer being pronounced innocent and an innocent man being wrongly accused of murder. These can all be explained in terms of karma that go back to past lives and results ripening in future ones. But one is stuck so to speak, if one insists on just this one lifetime alone. And again it only encourages more doubt. On the other hand, when karma and its results are being studied in terms of the different kinds of experiences, there is no mind to “prove” anything in terms of events. Yet this is what leads one away from questioning such things as rebirth and the existence of different realms. After all, one has only just begun the study, and clearly an infinite supply of ignorance remains and continually arises. And one can begin to see doubt at work and the myopia related to the insistence that this is the only life we have. This latter I believe is in many cases, the driving force behind the need to seek evidence about karma in terms of observable events in one’s life. But alas, this is being caught up in a vicious cycle where ignorance and doubt increases, but one thinks otherwise. [/QUOTE]
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