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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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Sikh Sikhi Sikhism
Eating Meat- Is It Beneficial Or Not For A Sikh (from Spiritual Perspective) ?
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<blockquote data-quote="Original" data-source="post: 200716" data-attributes="member: 14400"><p>Dear NALP</p><p></p><p>I'm going to rely on scientific evidence to help resolve the subject matter at hand, and then add my personal view to reflective on the spiritual need.</p><p></p><p>Accepting Charles Darwin "theory of evolution" [TOE] one can most certainly understand the nature of human beings. We are told that once upon a time we were apes who were/are very closesly related to the present day chimpanzees. And, over time we evolved so much so, that we, from being a mere leaf n fruit eating primates became hunter-gathers of flesh. The evolutionary evidenced advanced to support this view, inter alia, is our K9 teeth. Taking that evidence at face value, simply to move on spiritually, we can infer, okay, we are primates - what next ?</p><p></p><p>From a spiritual perspective the question for the human soul [atman] is one of morality, that is, right n wrong of taking a life ? Should non-humans be killed ? I think here, given our evolutionary past, one must rely upon rational analysis rather than a gut-ache response. For example, do non-humans have the ordinary consciousness ? If affirmative, then from a moralistic stance it'd be wrong to kill an animal for food when there is abundance of vegetation available [going back on our true nature, survival on vegetation and other natural resources].</p><p></p><p>Science tells us that non-humans do have "neurological substrates" [mechanicism which generates consciousness] conscious states and that they are aware of their environment and attune to it naturally. If that is so, then it is morally wrong to kill.</p><p></p><p>This is where Sikhism [system of belief] comes in, that is to say, one accepts all there is in this beautiful creation and doesn't argue with anyone, but for personal development reflects upon the "self within" [atman]. Guru Nanak places lot of emphasis on the betterment of the human condition in pauri 38 of Jap Ji Sahib. And, is further supported by Guru Amardas on page 344 SGGSJ in advising the human soul [spiritual] to look within itself to discover true food "Amrit" [Eternal food]. Bearing in mind to what I've said above, it follows then, one's clear conscience [Killing is immoral] is a necessity rather than a choice to connect permanently to Nanak's way of life.</p><p></p><p><strong>OPINION</strong> </p><p></p><p>Eating meat, drinking alcohol, smoking of tobacco and drugs are socially and evolutionary induced habits or addictions and should not act as hinderence or deterrence from being a believer in God. If anything, humans should be encouraged to find meaning and purpose in life albeit non-Sikh to make society better and harmonious.</p><p></p><p>Guru Nanak's God - Ek On Kar is so powerful and beautiful that it does not discriminate between its creation and accepts all souls impartially to miraclesously change them to better [subjective] human beings. This occurs as the soul journeys on through trials and tribulations of her everyday dictates and then she begins to conform to her belief [in this case Sikhi] and value - by the grace of Waheguru.</p><p></p><p>In short, atman is time [body] bound and will slowly and surely free itself from the shackles of bodily pleasures and return to Waheguru. </p><p></p><p>At the end of the day, it boils down to choices and provided you could morally justify in eating meat then why stop. But in view of what I said above and given science is correct then morally it is wrong to take life for consumption as food.</p><p></p><p>I rest my case and don't really fancy night of the long-knives on this topic.</p><p></p><p>As for you NALP - draw your own conclusion, love n live - the Khalsa way, kirit kar, wand shak and nam jap.</p><p></p><p></p><p>Speak soon</p><p>CIAO</p></blockquote><p></p>
[QUOTE="Original, post: 200716, member: 14400"] Dear NALP I'm going to rely on scientific evidence to help resolve the subject matter at hand, and then add my personal view to reflective on the spiritual need. Accepting Charles Darwin "theory of evolution" [TOE] one can most certainly understand the nature of human beings. We are told that once upon a time we were apes who were/are very closesly related to the present day chimpanzees. And, over time we evolved so much so, that we, from being a mere leaf n fruit eating primates became hunter-gathers of flesh. The evolutionary evidenced advanced to support this view, inter alia, is our K9 teeth. Taking that evidence at face value, simply to move on spiritually, we can infer, okay, we are primates - what next ? From a spiritual perspective the question for the human soul [atman] is one of morality, that is, right n wrong of taking a life ? Should non-humans be killed ? I think here, given our evolutionary past, one must rely upon rational analysis rather than a gut-ache response. For example, do non-humans have the ordinary consciousness ? If affirmative, then from a moralistic stance it'd be wrong to kill an animal for food when there is abundance of vegetation available [going back on our true nature, survival on vegetation and other natural resources]. Science tells us that non-humans do have "neurological substrates" [mechanicism which generates consciousness] conscious states and that they are aware of their environment and attune to it naturally. If that is so, then it is morally wrong to kill. This is where Sikhism [system of belief] comes in, that is to say, one accepts all there is in this beautiful creation and doesn't argue with anyone, but for personal development reflects upon the "self within" [atman]. Guru Nanak places lot of emphasis on the betterment of the human condition in pauri 38 of Jap Ji Sahib. And, is further supported by Guru Amardas on page 344 SGGSJ in advising the human soul [spiritual] to look within itself to discover true food "Amrit" [Eternal food]. Bearing in mind to what I've said above, it follows then, one's clear conscience [Killing is immoral] is a necessity rather than a choice to connect permanently to Nanak's way of life. [B]OPINION[/B] Eating meat, drinking alcohol, smoking of tobacco and drugs are socially and evolutionary induced habits or addictions and should not act as hinderence or deterrence from being a believer in God. If anything, humans should be encouraged to find meaning and purpose in life albeit non-Sikh to make society better and harmonious. Guru Nanak's God - Ek On Kar is so powerful and beautiful that it does not discriminate between its creation and accepts all souls impartially to miraclesously change them to better [subjective] human beings. This occurs as the soul journeys on through trials and tribulations of her everyday dictates and then she begins to conform to her belief [in this case Sikhi] and value - by the grace of Waheguru. In short, atman is time [body] bound and will slowly and surely free itself from the shackles of bodily pleasures and return to Waheguru. At the end of the day, it boils down to choices and provided you could morally justify in eating meat then why stop. But in view of what I said above and given science is correct then morally it is wrong to take life for consumption as food. I rest my case and don't really fancy night of the long-knives on this topic. As for you NALP - draw your own conclusion, love n live - the Khalsa way, kirit kar, wand shak and nam jap. Speak soon CIAO [/QUOTE]
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Eating Meat- Is It Beneficial Or Not For A Sikh (from Spiritual Perspective) ?
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