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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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Gurmat Vichaar
Gurmat Vichar - Discussions
What Is Wrong
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<blockquote data-quote="spnadmin" data-source="post: 55403" data-attributes="member: 35"><p>Parma</p><p></p><p>This topic is a very complicated issue. All religions and moral philosophy in both western and eastern traditions have grappled with it for thousands of years. My suspicion is that you will get some responses but people need time to think. A breezy response doesn't do the topic justice. Good of you to keep it going.</p><p></p><p>Perhaps I will say more once I think more carefully.</p><p></p><p> For now consider this. When you assume there is a free will you must also assume that there is an independent person, a rational agent (a doer who acts according to choices before him). This means the "doer" is acting according to his/her personal understanding "self" or "personal identity". Without a personal construction of MY SELF there is no one to make choices or moral decisions.</p><p></p><p>So what happens when you say this? There no personal MY SELF. Self is a mental contruction (EGO). And furthermore, the personal construction of self inteferes with making a connection with the Divine.</p><p></p><p>Then what happens when you say this? On making a connection with the Divine, the personal construction of self ends because it is not real any longer. At this point, free will no longer makes sense.</p><p></p><p>Then ask this. When MYSELF ends because of MY connection with Waheguru, do I continue to be a moral being making moral choices? </p><p></p><p><em>(Folks I am not talking about the person of antoniaji. Please do not send me advice.)</em></p><p></p><p>That gives you an idea of how complicated this topic is. Understanding free will is not a simple matter of choosing between karma and enlightenment, or between saying that all behavior is determined by God's will versus all behavior is freely chosen.</p><p></p><p>A working example from Guru Angad (on sikiwiki)</p><p></p><p><span style="color: Purple">Sewa</span></p><p><span style="color: Purple"></span></p><p><span style="color: Purple">Guru Angad believed in the service and well-being of all mankind and not just of his own followers. He laid stress on character building rather than observance of rituals and formalities. The path which Guru Angad pointed out to his Sikhs for achieving enlightenment was through service and good actions and devotion and worship of one God. He asked his followers to win Divine grace by prayer, singing His praises, cultivating humility, a spirit of service and submitting at all time to His will. Paying a fine under pressure, does not bring either merit or goodness. That alone is a good deed, O Nanak, which is done by one’s own free will. Sewa has to be done selflessly.</span></p><p><span style="color: Purple"></span></p><p><span style="color: Purple">Eliminate your conceit and then perform service to humanity, Only then you will get honor - Guru Angad Dev</span></p><p><span style="color: Purple"></span></p><p></p><p>Not easy is it? Some personal choice is defnitely at work here. Some work by Waheguru is also at work here.</p><p></p><p>People will respond. It just takes some time.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 55403, member: 35"] Parma This topic is a very complicated issue. All religions and moral philosophy in both western and eastern traditions have grappled with it for thousands of years. My suspicion is that you will get some responses but people need time to think. A breezy response doesn't do the topic justice. Good of you to keep it going. Perhaps I will say more once I think more carefully. For now consider this. When you assume there is a free will you must also assume that there is an independent person, a rational agent (a doer who acts according to choices before him). This means the "doer" is acting according to his/her personal understanding "self" or "personal identity". Without a personal construction of MY SELF there is no one to make choices or moral decisions. So what happens when you say this? There no personal MY SELF. Self is a mental contruction (EGO). And furthermore, the personal construction of self inteferes with making a connection with the Divine. Then what happens when you say this? On making a connection with the Divine, the personal construction of self ends because it is not real any longer. At this point, free will no longer makes sense. Then ask this. When MYSELF ends because of MY connection with Waheguru, do I continue to be a moral being making moral choices? [I](Folks I am not talking about the person of antoniaji. Please do not send me advice.)[/I] That gives you an idea of how complicated this topic is. Understanding free will is not a simple matter of choosing between karma and enlightenment, or between saying that all behavior is determined by God's will versus all behavior is freely chosen. A working example from Guru Angad (on sikiwiki) [COLOR="Purple"]Sewa Guru Angad believed in the service and well-being of all mankind and not just of his own followers. He laid stress on character building rather than observance of rituals and formalities. The path which Guru Angad pointed out to his Sikhs for achieving enlightenment was through service and good actions and devotion and worship of one God. He asked his followers to win Divine grace by prayer, singing His praises, cultivating humility, a spirit of service and submitting at all time to His will. Paying a fine under pressure, does not bring either merit or goodness. That alone is a good deed, O Nanak, which is done by one’s own free will. Sewa has to be done selflessly. Eliminate your conceit and then perform service to humanity, Only then you will get honor - Guru Angad Dev [/COLOR] Not easy is it? Some personal choice is defnitely at work here. Some work by Waheguru is also at work here. People will respond. It just takes some time. [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
What Is Wrong
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