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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)
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ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
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Ashtpadi (129-130)
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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)
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Thintteen (343-344)
Vaar Kabir (344-345)
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ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
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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="Archived_member14" data-source="post: 178939" data-attributes="member: 586"><p>Tejwant ji,</p><p></p><p></p><p></p><p></p><p>Fortunately you are not my therapist; therefore I don't have to be moved by what you say. You know I could just ignore you, but I'll explain myself as I've done several times before instead. </p><p></p><p>When I see some Sikhs expressing some confidence in the concept of karma I am happy, especially given others are trying to convince them otherwise. I consider the belief in moral cause and effect to be essential to growth in morality, but of course with understanding about what it really is. And I am put off by suggestions which point at some other basis for action, such as the idea of “consonance” or the belief in “God”. </p><p></p><p>I consider that the true basis for doing good and avoiding evil lie in the understanding of these states as and when they arise. To refer to concepts such as that of God or consonance or to a story line regarding different situations is just that, thinking and believing. They amount to psychological prompts and no more. Today you hold on to one idea as motivation to act one way, tomorrow you hold to another to act a different way. On the other hand, once you understand the characteristics of different moral states, you don’t even need to use any word in order to do the right thing.</p><p></p><p>Do I expect anyone here to convert to Buddhism? Absolutely not. I don't expect Buddhists to be convinced. I just state what I do with the hope that a little change in perspective happen. If someone here has a little appreciation of karma and someone else tries to convince him that it does not exist, I am compelled to come in with my own comments. </p><p></p><p>No doubt much of what I write is motivated invariably by attachment and by conceit. This however cannot be avoided. Also I realize that kindness rarely arises. However all this is not enough reason to stop expressing myself. Because from time to time there are intentions I consider positive, one associated with the thought that perhaps my comments are helpful.</p><p> </p><p>Regarding approaching the discussions with the intention to learn from each other. I have said to you in the past that my perception is that my view is right and everyone else is wrong. Since then, this has become even more apparent and I often don't need to read more than just a few words and see the underlying view. </p><p></p><p>For example just two years ago, while sorting out my books I put aside a few of J. Krishnamurti’s books for my son to read, thinking that the Buddha's Dhamma is perhaps too deep for him to understand and that in the meantime Krishnamurti may be helpful. But just recently I read some comments which in the past impressed me greatly, and found them to be more misleading that I thought before. So I decided, no, don't read Krishnamurti, better read your math instead.</p><p></p><p>And do you suppose that I approach a discussion with preconceived ideas? I read them; only very quickly get the impression that something is wrong. This can't be helped can it? </p><p></p><p></p><p></p><p></p><p>You know what; I hesitate to call myself a Buddhist even. This is because I consider Buddhist only when a moment of right understanding has arisen and not at any other time. Why would I entertain the idea that this person or that person is a Buddhist, let alone that there is one more person who goes by the label? And why would I be motivated to do this when it is evident not only by the lack of interest shown, but more so the perception of how wide the gap is between the Sikh and Buddhist understanding? Besides, if you had some idea regarding what it means to have ADD, you'd know that it takes a great deal of effort for someone like me to accomplish anything, and although it becomes easier due to practice, it is still a laborious task to write these posts. </p><p></p><p>But back to your comment above, what you say does not make sense. You are saying that there is no need to correct anyone's views or are you in fact saying that no one is wrong? </p><p></p><p></p><p></p><p></p><p>Please rephrase what you are saying, it is not so clear. But allow me to give a general comment based on a vague guess of what you might be asking.</p><p></p><p>Yes I kill from time to time, and yes there are moments when I refrain from killing. </p><p></p><p></p><p></p><p></p><p>If I lied to you, then that would come under no. 4 in the first list.</p><p></p><p></p><p></p><p></p><p>Well, if I understood what you were implying earlier regarding the journey being our own and just trying to be the best of humans, are you not then in a way contradicting yourself here?</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 178939, member: 586"] Tejwant ji, Fortunately you are not my therapist; therefore I don't have to be moved by what you say. You know I could just ignore you, but I'll explain myself as I've done several times before instead. When I see some Sikhs expressing some confidence in the concept of karma I am happy, especially given others are trying to convince them otherwise. I consider the belief in moral cause and effect to be essential to growth in morality, but of course with understanding about what it really is. And I am put off by suggestions which point at some other basis for action, such as the idea of “consonance” or the belief in “God”. I consider that the true basis for doing good and avoiding evil lie in the understanding of these states as and when they arise. To refer to concepts such as that of God or consonance or to a story line regarding different situations is just that, thinking and believing. They amount to psychological prompts and no more. Today you hold on to one idea as motivation to act one way, tomorrow you hold to another to act a different way. On the other hand, once you understand the characteristics of different moral states, you don’t even need to use any word in order to do the right thing. Do I expect anyone here to convert to Buddhism? Absolutely not. I don't expect Buddhists to be convinced. I just state what I do with the hope that a little change in perspective happen. If someone here has a little appreciation of karma and someone else tries to convince him that it does not exist, I am compelled to come in with my own comments. No doubt much of what I write is motivated invariably by attachment and by conceit. This however cannot be avoided. Also I realize that kindness rarely arises. However all this is not enough reason to stop expressing myself. Because from time to time there are intentions I consider positive, one associated with the thought that perhaps my comments are helpful. Regarding approaching the discussions with the intention to learn from each other. I have said to you in the past that my perception is that my view is right and everyone else is wrong. Since then, this has become even more apparent and I often don't need to read more than just a few words and see the underlying view. For example just two years ago, while sorting out my books I put aside a few of J. Krishnamurti’s books for my son to read, thinking that the Buddha's Dhamma is perhaps too deep for him to understand and that in the meantime Krishnamurti may be helpful. But just recently I read some comments which in the past impressed me greatly, and found them to be more misleading that I thought before. So I decided, no, don't read Krishnamurti, better read your math instead. And do you suppose that I approach a discussion with preconceived ideas? I read them; only very quickly get the impression that something is wrong. This can't be helped can it? You know what; I hesitate to call myself a Buddhist even. This is because I consider Buddhist only when a moment of right understanding has arisen and not at any other time. Why would I entertain the idea that this person or that person is a Buddhist, let alone that there is one more person who goes by the label? And why would I be motivated to do this when it is evident not only by the lack of interest shown, but more so the perception of how wide the gap is between the Sikh and Buddhist understanding? Besides, if you had some idea regarding what it means to have ADD, you'd know that it takes a great deal of effort for someone like me to accomplish anything, and although it becomes easier due to practice, it is still a laborious task to write these posts. But back to your comment above, what you say does not make sense. You are saying that there is no need to correct anyone's views or are you in fact saying that no one is wrong? Please rephrase what you are saying, it is not so clear. But allow me to give a general comment based on a vague guess of what you might be asking. Yes I kill from time to time, and yes there are moments when I refrain from killing. If I lied to you, then that would come under no. 4 in the first list. Well, if I understood what you were implying earlier regarding the journey being our own and just trying to be the best of humans, are you not then in a way contradicting yourself here? [/QUOTE]
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Why Is The Law Of Karma Rejected?
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