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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: 141412" data-attributes="member: 586"><p>Jasleen ji,</p><p></p><p>Thanks for reopening this discussion. I had forgotten that I wrote so much about Karma here already. </p><p></p><p>I’d like to go step by step in providing an outline about this subject.</p><p></p><p>Q: What is Karma? Is it a reality or just an idea?</p><p>A: A reality.</p><p></p><p>Q: What kind of reality, mental or physical?</p><p>A: Mental.</p><p></p><p>Q: Which mental reality?</p><p>A: The mental factor of intention or volition.</p><p></p><p>Q: What does intention do?</p><p>A: It performs the function of coordinating and ‘willing’. It is that which motivates wholesome and unwholesome actions through body, speech and mind. In performing the function of willing, it takes the nature of being “cause” which must bring result in the future. When weak in strength, although it will not produce results ever, however the tendency to the particular wholesome or unwholesome state accumulates. </p><p></p><p>Q: What kind of results does karma or intention give rise to?</p><p>A: Karma can give rise to both mental and physical phenomena. The latter include the five sense organs or to be more precise, the “base” upon which the sense consciousness arises, namely seeing, hearing, smelling, tasting and body consciousness.</p><p></p><p>Q: Does karma give rise to result in other forms?</p><p>A: Besides sense experience which arises during life, the last consciousness with its volition is cause for rebirth which follows immediately upon death. This very same karma is cause for what is termed life-continuum and the death consciousness of the new life. Life-continuum are those states which arise and fall away continuously between moments of sense experience and the volitional consciousness following upon these. It is exactly what is there when we are in deep sleep.</p><p></p><p>Q: So karma is one kind of experience with the nature and function of being ‘cause’, and this is different from those kinds of experiences which are its ‘result’?</p><p>A: Yes, we need to understand the difference and not join the two together; otherwise we end up either talking about karma in terms of ‘situations’ which then likely leads to more proliferation of thought. Or worse, we may confuse the two, taking what is in fact of the nature of cause to be a result. For example in feeling aversion to some pain, not being able to distinguish these two, we may think that the pain is continuous, when the truth is that the pain itself does not last long, but the thinking with aversion which is accompanied by unpleasant feeling, keeps arising to give the impression that ‘pain’ persists. </p><p></p><p>Q: This sounds like a practical application of the knowledge. In terms of the development of understanding, what is the importance of making this distinction?</p><p>A: Without knowing this, karma will never be understood and doubt about it will continue to arise. This leads to being attracted to ideas about cause and effect that are conventional which really have nothing to do with the reality of consciousness, the mental concomitants and of physical phenomena. And being that these are in fact all there ever is at any single moment of our lives, not knowing them means ignorance increases. But more importantly, if we reject karma and instead believe in some other idea about cause and effect, we end up accumulating wrong understanding and the attachment which necessarily accompanies this. </p><p></p><p>Jasleen ji, the above is rough, but I can’t think of another approach at this time. I do hope however, that it is enough background knowledge such that it makes it a little easier for you to understand my comments in the message which follow.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 141412, member: 586"] Jasleen ji, Thanks for reopening this discussion. I had forgotten that I wrote so much about Karma here already. I’d like to go step by step in providing an outline about this subject. Q: What is Karma? Is it a reality or just an idea? A: A reality. Q: What kind of reality, mental or physical? A: Mental. Q: Which mental reality? A: The mental factor of intention or volition. Q: What does intention do? A: It performs the function of coordinating and ‘willing’. It is that which motivates wholesome and unwholesome actions through body, speech and mind. In performing the function of willing, it takes the nature of being “cause” which must bring result in the future. When weak in strength, although it will not produce results ever, however the tendency to the particular wholesome or unwholesome state accumulates. Q: What kind of results does karma or intention give rise to? A: Karma can give rise to both mental and physical phenomena. The latter include the five sense organs or to be more precise, the “base” upon which the sense consciousness arises, namely seeing, hearing, smelling, tasting and body consciousness. Q: Does karma give rise to result in other forms? A: Besides sense experience which arises during life, the last consciousness with its volition is cause for rebirth which follows immediately upon death. This very same karma is cause for what is termed life-continuum and the death consciousness of the new life. Life-continuum are those states which arise and fall away continuously between moments of sense experience and the volitional consciousness following upon these. It is exactly what is there when we are in deep sleep. Q: So karma is one kind of experience with the nature and function of being ‘cause’, and this is different from those kinds of experiences which are its ‘result’? A: Yes, we need to understand the difference and not join the two together; otherwise we end up either talking about karma in terms of ‘situations’ which then likely leads to more proliferation of thought. Or worse, we may confuse the two, taking what is in fact of the nature of cause to be a result. For example in feeling aversion to some pain, not being able to distinguish these two, we may think that the pain is continuous, when the truth is that the pain itself does not last long, but the thinking with aversion which is accompanied by unpleasant feeling, keeps arising to give the impression that ‘pain’ persists. Q: This sounds like a practical application of the knowledge. In terms of the development of understanding, what is the importance of making this distinction? A: Without knowing this, karma will never be understood and doubt about it will continue to arise. This leads to being attracted to ideas about cause and effect that are conventional which really have nothing to do with the reality of consciousness, the mental concomitants and of physical phenomena. And being that these are in fact all there ever is at any single moment of our lives, not knowing them means ignorance increases. But more importantly, if we reject karma and instead believe in some other idea about cause and effect, we end up accumulating wrong understanding and the attachment which necessarily accompanies this. Jasleen ji, the above is rough, but I can’t think of another approach at this time. I do hope however, that it is enough background knowledge such that it makes it a little easier for you to understand my comments in the message which follow. [/QUOTE]
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