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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="Archived_member14" data-source="post: 180211" data-attributes="member: 586"><p>Luckysingh ji'</p><p></p><p></p><p></p><p></p><p>Karma is action, and you are suggesting that it be ignored and instead to focus on God Realization for which particular actions be taken. Sounds like a contradiction to me. And like it or not, you are making a case for karma and why due consideration should be given to it. Let me explain.</p><p></p><p>There is the concept of the Three Rounds, the round of resultant, of defilements and of karma. </p><p>On experiencing a pleasant or unpleasant object through one of the five senses, the accumulated defilements are aroused followed by ignorance with attachment, with aversion or with wrong understanding. This happens even now as we sit and read, at the rate of millions of rounds in just one second. And it happens all day, day in and day out.</p><p> </p><p>The sense experiences are results of actions (karma) in the past, the pleasant are of good deeds and the unpleasant of bad deeds. That the defilements are aroused so readily and not wisdom shows how infinitely more ignorance and all its hordes have been accumulated. The unwholesome reactions which follow can be seen as continuing to accumulate the tendency to the same, on and on. And because of this, actions through body, speech and mind of such a degree as to constitute cause (karma) often follow. This is so too when instead of unwholesome actions, wholesome actions such as generosity, moral restraint, compassion and so on arise as they do, from time to time. These are cause for pleasant experience through the five senses, but because wisdom does not arise, the defilements are aroused and unwholesome reactions follow. </p><p></p><p>And so we can see that there is no end in sight, and why the cycle of birth and death is seen as being endless. </p><p></p><p>Is this not our life and is not the development of wisdom the only solution?</p><p></p><p>So what is it really that comes in the way of the correct course of action, the concept of Karma or rather that of God?</p><p></p><p>When Harcharanjit ji wrote: </p><p> </p><p>Quote:</p><p>“when something is available in other religions example law of karmas in hinduism, then i notice many of our sikhi people will reject it.. but when something is not available in other religion example gurmat or simran, then we sikhi people usually will recognize or approved it.. why we are playing this types of games.. god is everywhere”</p><p></p><p></p><p>One might ask why karma is being rejected while simran is encouraged. Karma points to what is here and now, which can be understood, whereas the recitation of an abstract concept, this amounts to no more than ritualistic practice…..</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 180211, member: 586"] Luckysingh ji' Karma is action, and you are suggesting that it be ignored and instead to focus on God Realization for which particular actions be taken. Sounds like a contradiction to me. And like it or not, you are making a case for karma and why due consideration should be given to it. Let me explain. There is the concept of the Three Rounds, the round of resultant, of defilements and of karma. On experiencing a pleasant or unpleasant object through one of the five senses, the accumulated defilements are aroused followed by ignorance with attachment, with aversion or with wrong understanding. This happens even now as we sit and read, at the rate of millions of rounds in just one second. And it happens all day, day in and day out. The sense experiences are results of actions (karma) in the past, the pleasant are of good deeds and the unpleasant of bad deeds. That the defilements are aroused so readily and not wisdom shows how infinitely more ignorance and all its hordes have been accumulated. The unwholesome reactions which follow can be seen as continuing to accumulate the tendency to the same, on and on. And because of this, actions through body, speech and mind of such a degree as to constitute cause (karma) often follow. This is so too when instead of unwholesome actions, wholesome actions such as generosity, moral restraint, compassion and so on arise as they do, from time to time. These are cause for pleasant experience through the five senses, but because wisdom does not arise, the defilements are aroused and unwholesome reactions follow. And so we can see that there is no end in sight, and why the cycle of birth and death is seen as being endless. Is this not our life and is not the development of wisdom the only solution? So what is it really that comes in the way of the correct course of action, the concept of Karma or rather that of God? When Harcharanjit ji wrote: Quote: “when something is available in other religions example law of karmas in hinduism, then i notice many of our sikhi people will reject it.. but when something is not available in other religion example gurmat or simran, then we sikhi people usually will recognize or approved it.. why we are playing this types of games.. god is everywhere” One might ask why karma is being rejected while simran is encouraged. Karma points to what is here and now, which can be understood, whereas the recitation of an abstract concept, this amounts to no more than ritualistic practice….. [/QUOTE]
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Why Is The Law Of Karma Rejected?
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