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Guru Granth Sahib
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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: 141974" data-attributes="member: 586"><p>Ambarsaria ji,</p><p></p><p>At the end of my post to Randip ji, I had wanted to suggest that after rejecting the particular Hindu understanding of Karma, the Sikh understanding about it should be provided. But I decided against it as I thought that it may come across as a challenge.</p><p></p><p>I don’t know Hindu, but I wouldn’t try to learn about it from any scholarly writings. A scholar seeks to come to a general conclusion about groups of people and does not take into consideration the mind of the individual. He may study outward behavior of selected individuals, but then this clearly is a place where his projections likely take effect. And scholars will talk in terms of philosophy and the evolution of ideas, but again this is an abstraction and missing the point. Because religion is about the individual, not the outward behavior, but his attitude towards experiences. </p><p></p><p>I don’t know Hindu, but what I do know is that any religion must be based on moral principles and this is what attracts different people to it. When I stated that Karma existed before there was caste system, historically I thought that this was the case, but this was not all that I had in mind. One thing I had in mind was that Karma as a moral principle is a universal law, and any correct or incorrect application must necessarily come after some recognition of this fact. And this means that Karma must override any other considerations, ones that we may feel disinclined to accept. </p><p></p><p>An individual who approaches religion is attracted to those parts which teach morality, and Karma *is* a moral law. If there is anything else that interests him, these comes *after* and is never that important. It seems like an insult then, to suggest more or less that Hinduism is built on the caste system and that those who follow it are fools. I would say that even amongst those who feel suppressed by the system, they gain inspiration from those parts of their teachings which is about Karma and rightly! </p><p></p><p>After all, what is the urge ‘to do good and avoid evil’ all about if not a reflection of this law being a Universal Truth? If Hinduism teaches about Karma, then it surely must have been based on such a truth and not as suggested, a creation by those who seek to control other people? You may not agree with the teachings, but why insult people’s intelligence? </p><p></p><p>I appreciate your efforts to provide the necessary information and I think you were hinting at the Sikh concept of Karma when you remarked:</p><p></p><p>“Sikhism postulates all being from one source and continuing so and a creation of God which cannot be fully known or described by anyone.”</p><p></p><p> I am however not going to engage in discussions here anymore and therefore apologize for having to make your efforts go more or less in vain.</p><p></p><p>Regarding the book you asked about, it is not like it was an important book from where I got all my ideas. But just that it is small in comparison and easier to read. It was “Buddhism in Daily Life” by Nina Van Gorkom. You can do a search and will surely come upon an online version of the book.</p><p></p><p>Thanks for all your discussions and kindness shown.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 141974, member: 586"] Ambarsaria ji, At the end of my post to Randip ji, I had wanted to suggest that after rejecting the particular Hindu understanding of Karma, the Sikh understanding about it should be provided. But I decided against it as I thought that it may come across as a challenge. I don’t know Hindu, but I wouldn’t try to learn about it from any scholarly writings. A scholar seeks to come to a general conclusion about groups of people and does not take into consideration the mind of the individual. He may study outward behavior of selected individuals, but then this clearly is a place where his projections likely take effect. And scholars will talk in terms of philosophy and the evolution of ideas, but again this is an abstraction and missing the point. Because religion is about the individual, not the outward behavior, but his attitude towards experiences. I don’t know Hindu, but what I do know is that any religion must be based on moral principles and this is what attracts different people to it. When I stated that Karma existed before there was caste system, historically I thought that this was the case, but this was not all that I had in mind. One thing I had in mind was that Karma as a moral principle is a universal law, and any correct or incorrect application must necessarily come after some recognition of this fact. And this means that Karma must override any other considerations, ones that we may feel disinclined to accept. An individual who approaches religion is attracted to those parts which teach morality, and Karma *is* a moral law. If there is anything else that interests him, these comes *after* and is never that important. It seems like an insult then, to suggest more or less that Hinduism is built on the caste system and that those who follow it are fools. I would say that even amongst those who feel suppressed by the system, they gain inspiration from those parts of their teachings which is about Karma and rightly! After all, what is the urge ‘to do good and avoid evil’ all about if not a reflection of this law being a Universal Truth? If Hinduism teaches about Karma, then it surely must have been based on such a truth and not as suggested, a creation by those who seek to control other people? You may not agree with the teachings, but why insult people’s intelligence? I appreciate your efforts to provide the necessary information and I think you were hinting at the Sikh concept of Karma when you remarked: “Sikhism postulates all being from one source and continuing so and a creation of God which cannot be fully known or described by anyone.” I am however not going to engage in discussions here anymore and therefore apologize for having to make your efforts go more or less in vain. Regarding the book you asked about, it is not like it was an important book from where I got all my ideas. But just that it is small in comparison and easier to read. It was “Buddhism in Daily Life” by Nina Van Gorkom. You can do a search and will surely come upon an online version of the book. Thanks for all your discussions and kindness shown. [/QUOTE]
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