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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
What Is Karma In Buddhism And In Sikhi?
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<blockquote data-quote="Archived_member14" data-source="post: 136979" data-attributes="member: 586"><p><strong>Re: What is karma</strong></p><p></p><p>Jasleen ji,</p><p></p><p><<<I would like to ask one question here please. Are you judgung success/good things etc on worldly standards or spiritual ones? If judging on worldly standards then your argument holds. However, that implies that Guru Arjan Dev Ji and others that went through torture had bad previous karma. The fact they were able to deal with it and still say 'Tera bhana meetha lage' to me seems the best kind of karma. >>></p><p></p><p>If by worldly you refer to man-made rules, this is not what I am talking about. If by spiritual you mean the law of cause and effect which include karma and its results, yes I am expressing my understandings about this. But you say that my arguments hold if what I refer to is in the sphere of the former, so I’m not really sure now what you have in mind in making this particular distinction.</p><p></p><p>Yes, anyone who is subjected to torture and feels the bodily pain, this must be the result of some bad deed done in the past. And yes, if that person bears the pain patiently, this is good karma. </p><p></p><p><<< That is what I am aiming for-to be able to deal with anything and retain my spirituality and my good qualities (still got a way to go yet!). >>></p><p></p><p>We should be careful about any tendency to overreach. Knowing ourselves is to know our limitations and accepting it. Ambition with respect to good qualities is still ambition and is never useful. Our problem is ignorance and craving, wanting to acquire more good qualities and being disturbed by the bad ones, we end up encouraging evil in other forms usually disguised as good. Patience is called for when we become aware of some bad quality in ourselves. Overall, walking along the path of good should be done with courage and ease of heart. Any agitation is sure sign of some wrong attitude taking over. </p><p></p><p><<<Success in business will bring material comforts but these provide temporary pleasure and are more likely to cause the recipient to get seduced by maya and therefore stray from the path of being a gurmukh. Therefore is it really the outcome aimed for by karma?>>></p><p></p><p>I don’t understand your last question.</p><p>In giving the example of the ruthlessness of the businessman and his being happy and successful, I was trying to show that these two did not have any direct connection. The businessman’s ruthless activities will sure bring bad results, but any happiness, honor, praise and respect which he receives, would in fact be the result of some good karma done in the past. It makes no difference for example; that someone praises him for his ability to make money. People think what they like to think and there will be some people on the other hand, who will highlight the ‘inherent greed’ in association with the same concept and instead of praise they would express blame. This again is an example of the tendency to think about cause and effect not in line with the way things really are.</p><p></p><p>I hesitate to make the connection between being rich and falling prey to maya. Attachment is the enemy which is subtle and when everything is going fine, we are usually not motivated to seek answers, unlike when there is dissatisfaction. But really, you can’t say that the rich experiences more attachment and less dissatisfaction than those who aren’t. Attachment has its way and even for the poor some object will always be found. </p><p></p><p>I hope some of what I wrote has been of help.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 136979, member: 586"] [b]Re: What is karma[/b] Jasleen ji, <<<I would like to ask one question here please. Are you judgung success/good things etc on worldly standards or spiritual ones? If judging on worldly standards then your argument holds. However, that implies that Guru Arjan Dev Ji and others that went through torture had bad previous karma. The fact they were able to deal with it and still say 'Tera bhana meetha lage' to me seems the best kind of karma. >>> If by worldly you refer to man-made rules, this is not what I am talking about. If by spiritual you mean the law of cause and effect which include karma and its results, yes I am expressing my understandings about this. But you say that my arguments hold if what I refer to is in the sphere of the former, so I’m not really sure now what you have in mind in making this particular distinction. Yes, anyone who is subjected to torture and feels the bodily pain, this must be the result of some bad deed done in the past. And yes, if that person bears the pain patiently, this is good karma. <<< That is what I am aiming for-to be able to deal with anything and retain my spirituality and my good qualities (still got a way to go yet!). >>> We should be careful about any tendency to overreach. Knowing ourselves is to know our limitations and accepting it. Ambition with respect to good qualities is still ambition and is never useful. Our problem is ignorance and craving, wanting to acquire more good qualities and being disturbed by the bad ones, we end up encouraging evil in other forms usually disguised as good. Patience is called for when we become aware of some bad quality in ourselves. Overall, walking along the path of good should be done with courage and ease of heart. Any agitation is sure sign of some wrong attitude taking over. <<<Success in business will bring material comforts but these provide temporary pleasure and are more likely to cause the recipient to get seduced by maya and therefore stray from the path of being a gurmukh. Therefore is it really the outcome aimed for by karma?>>> I don’t understand your last question. In giving the example of the ruthlessness of the businessman and his being happy and successful, I was trying to show that these two did not have any direct connection. The businessman’s ruthless activities will sure bring bad results, but any happiness, honor, praise and respect which he receives, would in fact be the result of some good karma done in the past. It makes no difference for example; that someone praises him for his ability to make money. People think what they like to think and there will be some people on the other hand, who will highlight the ‘inherent greed’ in association with the same concept and instead of praise they would express blame. This again is an example of the tendency to think about cause and effect not in line with the way things really are. I hesitate to make the connection between being rich and falling prey to maya. Attachment is the enemy which is subtle and when everything is going fine, we are usually not motivated to seek answers, unlike when there is dissatisfaction. But really, you can’t say that the rich experiences more attachment and less dissatisfaction than those who aren’t. Attachment has its way and even for the poor some object will always be found. I hope some of what I wrote has been of help. [/QUOTE]
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What Is Karma In Buddhism And In Sikhi?
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