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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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Interfaith Dialogues
Answer Evil With Goodness !
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<blockquote data-quote="Sinister" data-source="post: 53196" data-attributes="member: 2684"><p>Dear aad00002,</p><p> </p><p>I think you might have misinterpreted my above statement.</p><p> </p><p>I said that the shabad was "aesthetic" (ie: visually pleasing yet lacking depth) in nature not "atheistic".</p><p> </p><p>That said,</p><p>answering evil with "goodness"</p><p> </p><p>It all depends on the type of "evil" we are dealing with. And whether the evil being performed is largely 'tolerable'. In this statement lies the paradox... what is "goodness"? Better yet, how can one possibly reply to evil with this "goodness". Except Baba Fareed has it the other way around: he's asking</p><p><span style="font-size: 9px">Whom can we call bad? There is none without Him. ||75||</span></p><p> </p><p>So he is signifying that he has no conceptual meanings of "GOOD" and "BAD" so how can one prosecute that which is evil with "GOODNESS" (main argument is to question morality)</p><p> </p><p>An example:</p><p>I doubt "goodness" brought down British imperialism and I highly doubt "goodness" brought down the facist Nazi regime. Unless you consider 'War and Conflict' (without the notion of revenge) as intriniscally "good".</p><p> </p><p>Thankyou for the shalok, (I read it all...it was VERY interesting!)</p><p>Like I said the shabad has only an aesthetic value and portrays a largely Utopian story (its a poetic point of veiw which incorporates the the paradox of morality). With the entire shalok the line (answer evil with goodness) makes alot more sense. So lets remember to read it always in context rather than by a line-by-line scenario.</p><p> </p><p>The paradox in this shalok lies in answer "evil" with "goodness" but in the same shalok just above he has written;</p><p> </p><p><span style="font-size: 9px">The head which does not bow to the Lord - chop off and remove that head. ||71||</span></p><p><span style="font-size: 9px">That head which does not bow to the Lord - what is to be done with that head?</span></p><p><span style="font-size: 9px">Put it in the fireplace, instead of firewood. ||72||</span></p><p> </p><p><strong><span style="font-family: 'Arial'"><span style="color: #0000ff">Bhagat Sheikh Fareed Ji seems to be portraying a dual tone. Extremely harsh on those who do not beleive and answering them with an evil act (ie: chopping of their heads). But then again evil is really in the eyes of the beholder.</span></span></strong></p><p> </p><p>If taken out of context it seems like a jihadist statment of some sort. It certainly does not connotate answering evil with "goodness"</p><p>Is this a jihadist statement of some sort? or is he referring to his own head (removing ego with the head being symbolism of the ego?)? </p><p>is something being lost in translation? </p><p> </p><p><strong><u>Thats the beuaty of poetry...It can be translated either way!</u></strong></p></blockquote><p></p>
[QUOTE="Sinister, post: 53196, member: 2684"] Dear aad00002, I think you might have misinterpreted my above statement. I said that the shabad was "aesthetic" (ie: visually pleasing yet lacking depth) in nature not "atheistic". That said, answering evil with "goodness" It all depends on the type of "evil" we are dealing with. And whether the evil being performed is largely 'tolerable'. In this statement lies the paradox... what is "goodness"? Better yet, how can one possibly reply to evil with this "goodness". Except Baba Fareed has it the other way around: he's asking [SIZE=1]Whom can we call bad? There is none without Him. ||75||[/SIZE] [SIZE=1][/SIZE] So he is signifying that he has no conceptual meanings of "GOOD" and "BAD" so how can one prosecute that which is evil with "GOODNESS" (main argument is to question morality) An example: I doubt "goodness" brought down British imperialism and I highly doubt "goodness" brought down the facist Nazi regime. Unless you consider 'War and Conflict' (without the notion of revenge) as intriniscally "good". Thankyou for the shalok, (I read it all...it was VERY interesting!) Like I said the shabad has only an aesthetic value and portrays a largely Utopian story (its a poetic point of veiw which incorporates the the paradox of morality). With the entire shalok the line (answer evil with goodness) makes alot more sense. So lets remember to read it always in context rather than by a line-by-line scenario. The paradox in this shalok lies in answer "evil" with "goodness" but in the same shalok just above he has written; [SIZE=1]The head which does not bow to the Lord - chop off and remove that head. ||71|| That head which does not bow to the Lord - what is to be done with that head? Put it in the fireplace, instead of firewood. ||72||[/SIZE] [SIZE=1][/SIZE] [B][FONT=Arial][COLOR=#0000ff]Bhagat Sheikh Fareed Ji seems to be portraying a dual tone. Extremely harsh on those who do not beleive and answering them with an evil act (ie: chopping of their heads). But then again evil is really in the eyes of the beholder.[/COLOR][/FONT][/B] If taken out of context it seems like a jihadist statment of some sort. It certainly does not connotate answering evil with "goodness" Is this a jihadist statement of some sort? or is he referring to his own head (removing ego with the head being symbolism of the ego?)? is something being lost in translation? [B][U]Thats the beuaty of poetry...It can be translated either way![/U][/B] [/QUOTE]
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