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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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Hard Talk
Why Is The Law Of Karma Rejected?
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<blockquote data-quote="spnadmin" data-source="post: 178886" data-attributes="member: 35"><p>A question.</p><p></p><p>Did Guru Nanak ever speak of a "Law of Karma" as such or did Guru Nanak simply use the word "karma" --and more frequently the word "karam," (often translated as karma)?</p><p></p><p>Many times I have read the so-called Law of Karma is a law of cause and effect. If that is the case, then we are just taking Newton's law of motion to a moral/ethical level. And that doesn't make sense to me.</p><p></p><p><span style="color: Navy"><span style="color: Blue">Newton's third law of motion: Law III: To every action there is always an equal and opposite reaction: or the forces of two bodies on each other are always equal and are directed in opposite directions.</span></span></p><p></p><p>Now I don't want to go off another pet direction that claims that Guru Nanak also foresaw the "truths" of modern science, I prefer to think that the idea of actions having consequences was so obvious to Guru Nanak that he needed to make a different point, and make it clearly.</p><p></p><p>"Actions have consequences" is an understatement. Our actions have consequences, good and bad, virtuous and wicked, beneficial and painful, for ourselves and for others. The consequences of our actions should be so hard to ignore that we use them to understand our own morality: particularly how we treat one another. Talking about laws of karma gets us off the hook in a way. It is almost as if a great discussion absolves us of taking stock of ourselves and our words and deeds.</p><p></p><p>In so many words, Guru Nanak may be saying that laws of karma, and their connections with past and future lives is just one more way of weaseling out of being moral in the here and now. Laws of karma are distractions from notions of personal responsibility. Instead of saying "the devil made me do it," I might say , "Oops! it was karma, and I did a bad thing, and yes I will pay a price, because actions have consequences. But somehow, when I say that, I am strangely disconnected from the inner remorse I should feel for my actions, when they are wicked."</p><p></p><p>Laws of karma do not require a person to acknowledge a wrong and to change.The fact is, in Guru Nanak's time "karma" could not be divorced from reincarnation, because in the brahmin system the 84 lak joon were how one cleansed oneself of bad deeds and how one was rewarded for good deeds. Guru Nanak saw that as a cop-out as well as a means of social oppression by caste. We focus on the caste issues so often that we miss the ethical cop-out. </p><p></p><p>However, Guru Nanak did not ignore the importance of remorse and the need to change. Get stuck with laws of karma; get trapped in empty philosophical ramblings. I am reminded of Guru Nanak giving himself permission to express moral outrage in his words to Babar, and of Babar "getting it" and making restitution.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 178886, member: 35"] A question. Did Guru Nanak ever speak of a "Law of Karma" as such or did Guru Nanak simply use the word "karma" --and more frequently the word "karam," (often translated as karma)? Many times I have read the so-called Law of Karma is a law of cause and effect. If that is the case, then we are just taking Newton's law of motion to a moral/ethical level. And that doesn't make sense to me. [COLOR="Navy"][COLOR="Blue"]Newton's third law of motion: Law III: To every action there is always an equal and opposite reaction: or the forces of two bodies on each other are always equal and are directed in opposite directions.[/COLOR][/COLOR] Now I don't want to go off another pet direction that claims that Guru Nanak also foresaw the "truths" of modern science, I prefer to think that the idea of actions having consequences was so obvious to Guru Nanak that he needed to make a different point, and make it clearly. "Actions have consequences" is an understatement. Our actions have consequences, good and bad, virtuous and wicked, beneficial and painful, for ourselves and for others. The consequences of our actions should be so hard to ignore that we use them to understand our own morality: particularly how we treat one another. Talking about laws of karma gets us off the hook in a way. It is almost as if a great discussion absolves us of taking stock of ourselves and our words and deeds. In so many words, Guru Nanak may be saying that laws of karma, and their connections with past and future lives is just one more way of weaseling out of being moral in the here and now. Laws of karma are distractions from notions of personal responsibility. Instead of saying "the devil made me do it," I might say , "Oops! it was karma, and I did a bad thing, and yes I will pay a price, because actions have consequences. But somehow, when I say that, I am strangely disconnected from the inner remorse I should feel for my actions, when they are wicked." Laws of karma do not require a person to acknowledge a wrong and to change.The fact is, in Guru Nanak's time "karma" could not be divorced from reincarnation, because in the brahmin system the 84 lak joon were how one cleansed oneself of bad deeds and how one was rewarded for good deeds. Guru Nanak saw that as a cop-out as well as a means of social oppression by caste. We focus on the caste issues so often that we miss the ethical cop-out. However, Guru Nanak did not ignore the importance of remorse and the need to change. Get stuck with laws of karma; get trapped in empty philosophical ramblings. I am reminded of Guru Nanak giving himself permission to express moral outrage in his words to Babar, and of Babar "getting it" and making restitution. [/QUOTE]
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Why Is The Law Of Karma Rejected?
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