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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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Discussions
Interfaith Dialogues
Are Lascivious Thoughts Immoral If Not Acted On?
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<blockquote data-quote="Archived_member14" data-source="post: 152927" data-attributes="member: 586"><p>Ambarsaria ji,</p><p></p><p></p><p></p><p></p><p></p><p>I had more or less an idea as to what my response would be, but felt somewhat overwhelmed by the prospect of having to write such a long response. So I thank you for your suggestion which as a result made things easier for me. But still I wanted to write a response in order to clarify some misunderstandings that you have with regard to my position, thinking that other members should also not misunderstand what all that I've been saying. However, on reading something in another thread which compelled me to ask my wife while we were both waiting for our turn at the hospital, a few questions, I changed my mind about this too. </p><p></p><p>The gist of our conversation was as follows:</p><p></p><p>Con: "Is it ever right to kill?"</p><p>B: "No."</p><p></p><p>Con: "Not under any circumstance?"</p><p>B: "No, because that would mean you are cutting off the life force of another being and this is wrong?"</p><p></p><p>Con: Sensing that she has in mind only human beings I asked, "What about animals, if say a lion kills a deer, is it wrong?"</p><p>B: "No, because this is what Lions are. They can't survive without killing and eating the meat."</p><p></p><p>Con: "This may justify the killing in terms of their basic nature and you may not want to blame them for it, however the wrong is still wrong and is reason why it is said that being born an animal, to be able to ultimately be reborn a human being is extremely difficult."</p><p>B: "Human beings have choice and this makes their act much more wrong."</p><p></p><p>Con: "Animals are ignorant, and this adds to the impetus causing them to do wrong without any hesitation. This is why it is said that ignorance is the root of all evil and why wisdom on the other hand leads to increase in all kinds of good. An average human being will have some moments of moral shame, hence restraint and so his will not be as heavy an act." </p><p></p><p>We each started to say more in support of our position, but then the nurse called out our names and the discussion ended.</p><p></p><p>This however was enough for me to see how it will be almost impossible to convince those with the kind of perception, to think about morality in terms of a "state of mind", rather than a conventional act, where any number of arguments can be made to support one's position. </p><p></p><p>My intention so far has been to encourage morality amongst members here, even though I know that Sikh teachings and Buddhist teachings are otherwise extremely different. But now I see that so long as the morality of one is based on understanding the characteristic of the different mental realities and the other relies on reference points outside of the moment while using explanations that revolve around conventional reality, and therefore morality is then seen as relative, no real communication can take place let alone any convergence happening.</p><p></p><p>Regarding, your misrepresentation of my position, I believe that this would not have happened had we continued with the discussion about reality etc. that I once initiated with you. So if you are interested, we can go back there and start again. Otherwise, I have decided to spend my time elsewhere and likely will not come back here again. </p><p></p><p>And in case you decide against the particular discussion, I wish to say thanks to you and everyone else for engaging me in the discussions, and to Spnadmin ji for allowing me to air my views.</p><p></p><p>Good luck.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 152927, member: 586"] Ambarsaria ji, I had more or less an idea as to what my response would be, but felt somewhat overwhelmed by the prospect of having to write such a long response. So I thank you for your suggestion which as a result made things easier for me. But still I wanted to write a response in order to clarify some misunderstandings that you have with regard to my position, thinking that other members should also not misunderstand what all that I've been saying. However, on reading something in another thread which compelled me to ask my wife while we were both waiting for our turn at the hospital, a few questions, I changed my mind about this too. The gist of our conversation was as follows: Con: "Is it ever right to kill?" B: "No." Con: "Not under any circumstance?" B: "No, because that would mean you are cutting off the life force of another being and this is wrong?" Con: Sensing that she has in mind only human beings I asked, "What about animals, if say a lion kills a deer, is it wrong?" B: "No, because this is what Lions are. They can't survive without killing and eating the meat." Con: "This may justify the killing in terms of their basic nature and you may not want to blame them for it, however the wrong is still wrong and is reason why it is said that being born an animal, to be able to ultimately be reborn a human being is extremely difficult." B: "Human beings have choice and this makes their act much more wrong." Con: "Animals are ignorant, and this adds to the impetus causing them to do wrong without any hesitation. This is why it is said that ignorance is the root of all evil and why wisdom on the other hand leads to increase in all kinds of good. An average human being will have some moments of moral shame, hence restraint and so his will not be as heavy an act." We each started to say more in support of our position, but then the nurse called out our names and the discussion ended. This however was enough for me to see how it will be almost impossible to convince those with the kind of perception, to think about morality in terms of a "state of mind", rather than a conventional act, where any number of arguments can be made to support one's position. My intention so far has been to encourage morality amongst members here, even though I know that Sikh teachings and Buddhist teachings are otherwise extremely different. But now I see that so long as the morality of one is based on understanding the characteristic of the different mental realities and the other relies on reference points outside of the moment while using explanations that revolve around conventional reality, and therefore morality is then seen as relative, no real communication can take place let alone any convergence happening. Regarding, your misrepresentation of my position, I believe that this would not have happened had we continued with the discussion about reality etc. that I once initiated with you. So if you are interested, we can go back there and start again. Otherwise, I have decided to spend my time elsewhere and likely will not come back here again. And in case you decide against the particular discussion, I wish to say thanks to you and everyone else for engaging me in the discussions, and to Spnadmin ji for allowing me to air my views. Good luck. [/QUOTE]
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Are Lascivious Thoughts Immoral If Not Acted On?
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