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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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Fools Who Wrangle Over Flesh
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<blockquote data-quote="Archived_member14" data-source="post: 147211" data-attributes="member: 586"><p>138000038 ji</p><p></p><p></p><p>If I may come in with some comments.</p><p></p><p> </p><p></p><p></p><p> </p><p>If the latter position is a reaction to the former, then both are just two sides of the same coin. Both involve the same misperceptions and thought proliferation, leading to courses of action which have nothing to do with morality whatsoever.</p><p></p><p>Examples of wrong / evil actions are killing, stealing, false speech, sexual misconduct, slander, harsh speech, covetousness, idle chatter, ill will and wrong understanding. Right / good actions on the other hand, include moments of restraint from these above actions. So are you saying that the decision to become a vegan or milking your own cow, are actions of moral restraint?</p><p></p><p>If a bee stings me, and I have the impulse to kill it, but then shame and fear of wrongdoing arises and I refrain from the action, this is moral restraint. Or if I see a diamond ring on the floor and I know that the owner must be around here somewhere, and feel the urge to pocket it, but refrain, this too is moral restraint. How is the situation that you have described above, moral restraint? It sounds more to me like a case of following a course of action judged as good and right just so as to make one feel that one is getting somewhere and good about it.</p><p></p><p>The hallmark of all those religions out there that teach vegetarianism (and now veganism) as a way to moral purity is that the followers are happy just to follow these rules and no attention is paid to the state of mind. Indeed being a vegetarian is more, if not all important as compared to other considerations, such as speaking the truth, showing kindness, giving and moral restraint.</p><p></p><p>And how can you expect morality to grow when what should be considered is not given any consideration, namely kindness, giving, moral restraint and most importantly, wisdom, while that which is the product of misperception is given so much attention? And if it is a case of mistaking what is not good moral conduct for good moral conduct, how can it be expected that there will be understanding about anything at all?</p><p></p><p>One thing I've noticed is that followers of certain religious sects that teach their followers to become vegetarians, these people when it comes to their dealings with other people, for example in business, not only are they ruthless, but also very easily will they lie and cheat in their dealings. But of course this is not unexpected.</p><p></p><p>The reason is that with a distorted sense of morality but believing otherwise, people get the impression that they are doing the right thing by following them. This not only takes the attention away from other considerations, but also the thought that they are already being 'good and pure' to some extent. And this is exactly the danger of "rules and rituals". And the more one latches on to this impression, the further one goes from ever acting rightly when the situation demands it. And all this gets worse in that new ideas about what is good and right are created to justify those wrong actions, such as, "I do it for my family" or that "this is business" etc.</p><p></p><p>Perhaps here the quote that Randip ji gave is pertinent:</p><p></p><p>Quote:</p><p>Those who renounce meat, and hold their noses when sitting near it, devour men at night.</p><p></p><p>They practice hypocrisy, and make a show before other people, but they do not understand anything about meditation or spiritual wisdom.</p><p></p><p></p><p></p><p></p><p>Veganism is vegetarianism gone wild, so I'll stick with the latter. It is clear that your concern is towards "your" religion, so what does this say? That you are not really concerned about whether the people involved in killing and torturing cattle will correct their behaviour. That this is just an extension of what at the root is attachment to 'self'/ self-concern. If any degree of concern exists towards those other people, given that your course of action does not directly address the problem, plus the fact that you want "Sikhs" as a whole to also follow you, this appears as arrogant and conceited.</p><p></p><p>What after all comes across to other people when you and the rest of the Sikhs are known to not eat meat? Do you think that this addresses their problem of having the tendency to kill, one bit? If you stopped and others didn't, do you think that the butcher is going to pay attention to you or would he just ignore you? Indeed if you come across as standing against his values, not only will he not listen to you, but he'd react with ever more vigour in continuing to do what he does? And what if the whole world did stop eating meat, how would this have touched upon the individual's inherent tendency to ignorance, greed and hatred? Killing for the sake of business may cease if no market exists, but would this stop someone from killing for his own consumption as well?</p><p> </p><p>The Christian missionaries were arrogant to have gone out and try to convert people of other beliefs to their own. However they did provide with some direct teachings about morality. But you don't do this, instead you make a statement reflecting a "preference" and not any "Truth". So is this not in a way worse? You don't draw the attention to the question of morality so how can you expect anyone to change? If these people while killing and torturing animals are not moved by the cry of pain and realize their mistakes, how can you expect a vegetarian's behaviour to trigger any moral shame in them?</p><p></p><p>On the question of what happens when death approaches, what goes on "now" can give a clue as to what will happen then. If our life now is that of greed, hatred, delusion and wrong understanding, so will it be at the time of death, unless we have begun to take steps to change all that. And I don't think that your decision to become a vegan is reflection of anything positive in this regard.</p><p></p><p>Just random thoughts for you to consider 138000038 ji. Please don't mind the directness of my comments.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 147211, member: 586"] 138000038 ji If I may come in with some comments. If the latter position is a reaction to the former, then both are just two sides of the same coin. Both involve the same misperceptions and thought proliferation, leading to courses of action which have nothing to do with morality whatsoever. Examples of wrong / evil actions are killing, stealing, false speech, sexual misconduct, slander, harsh speech, covetousness, idle chatter, ill will and wrong understanding. Right / good actions on the other hand, include moments of restraint from these above actions. So are you saying that the decision to become a vegan or milking your own cow, are actions of moral restraint? If a bee stings me, and I have the impulse to kill it, but then shame and fear of wrongdoing arises and I refrain from the action, this is moral restraint. Or if I see a diamond ring on the floor and I know that the owner must be around here somewhere, and feel the urge to pocket it, but refrain, this too is moral restraint. How is the situation that you have described above, moral restraint? It sounds more to me like a case of following a course of action judged as good and right just so as to make one feel that one is getting somewhere and good about it. The hallmark of all those religions out there that teach vegetarianism (and now veganism) as a way to moral purity is that the followers are happy just to follow these rules and no attention is paid to the state of mind. Indeed being a vegetarian is more, if not all important as compared to other considerations, such as speaking the truth, showing kindness, giving and moral restraint. And how can you expect morality to grow when what should be considered is not given any consideration, namely kindness, giving, moral restraint and most importantly, wisdom, while that which is the product of misperception is given so much attention? And if it is a case of mistaking what is not good moral conduct for good moral conduct, how can it be expected that there will be understanding about anything at all? One thing I've noticed is that followers of certain religious sects that teach their followers to become vegetarians, these people when it comes to their dealings with other people, for example in business, not only are they ruthless, but also very easily will they lie and cheat in their dealings. But of course this is not unexpected. The reason is that with a distorted sense of morality but believing otherwise, people get the impression that they are doing the right thing by following them. This not only takes the attention away from other considerations, but also the thought that they are already being 'good and pure' to some extent. And this is exactly the danger of "rules and rituals". And the more one latches on to this impression, the further one goes from ever acting rightly when the situation demands it. And all this gets worse in that new ideas about what is good and right are created to justify those wrong actions, such as, "I do it for my family" or that "this is business" etc. Perhaps here the quote that Randip ji gave is pertinent: Quote: Those who renounce meat, and hold their noses when sitting near it, devour men at night. They practice hypocrisy, and make a show before other people, but they do not understand anything about meditation or spiritual wisdom. Veganism is vegetarianism gone wild, so I'll stick with the latter. It is clear that your concern is towards "your" religion, so what does this say? That you are not really concerned about whether the people involved in killing and torturing cattle will correct their behaviour. That this is just an extension of what at the root is attachment to 'self'/ self-concern. If any degree of concern exists towards those other people, given that your course of action does not directly address the problem, plus the fact that you want "Sikhs" as a whole to also follow you, this appears as arrogant and conceited. What after all comes across to other people when you and the rest of the Sikhs are known to not eat meat? Do you think that this addresses their problem of having the tendency to kill, one bit? If you stopped and others didn't, do you think that the butcher is going to pay attention to you or would he just ignore you? Indeed if you come across as standing against his values, not only will he not listen to you, but he'd react with ever more vigour in continuing to do what he does? And what if the whole world did stop eating meat, how would this have touched upon the individual's inherent tendency to ignorance, greed and hatred? Killing for the sake of business may cease if no market exists, but would this stop someone from killing for his own consumption as well? The Christian missionaries were arrogant to have gone out and try to convert people of other beliefs to their own. However they did provide with some direct teachings about morality. But you don't do this, instead you make a statement reflecting a "preference" and not any "Truth". So is this not in a way worse? You don't draw the attention to the question of morality so how can you expect anyone to change? If these people while killing and torturing animals are not moved by the cry of pain and realize their mistakes, how can you expect a vegetarian's behaviour to trigger any moral shame in them? On the question of what happens when death approaches, what goes on "now" can give a clue as to what will happen then. If our life now is that of greed, hatred, delusion and wrong understanding, so will it be at the time of death, unless we have begun to take steps to change all that. And I don't think that your decision to become a vegan is reflection of anything positive in this regard. Just random thoughts for you to consider 138000038 ji. Please don't mind the directness of my comments. [/QUOTE]
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