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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
Beef Eating In Sikhism
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<blockquote data-quote="Amarpal" data-source="post: 5991" data-attributes="member: 10"><p>Dear Khalsa Ji,</p><p> </p><p>In absolute sense of the word none of the humans is vegitarian. Milk is not a product of vegitable origin, which all of us consume. Curd has live bacterias, multiplying in it, which we eat. Humans are non-vegitarians, only the degree varies.</p><p> </p><p>Cow for historical reasons have been revered by a large portion of Indian society. On the other hand, Pig is an animal, which is abhored by another section of our society. Each of this section of our society has adequate reasons for doing so. In pluralistic society like ours, we have to respect others believes to maintain harmony and social order. We ourselves may or may not follow what they do or do not do. Their belives are their's, we have clash with them.</p><p> </p><p>As a Khlasa, for me, meat is the product of animal origin. All animals have life. A piece of meat, to me, denotes a lost life. The same way a grain also conveys to me that a plants life is geting terminated.</p><p> </p><p>It is for individual Khalsa to decide what she or he wants to eat. Sikhi does not lay down any stipulations for it. It depend on individuals frame of mind. There need not be any concensous on this issue. Literature suggest that Guru Nanak Dev Ji has eaten meat (Refer History of Sikhs by Dr Gopal Singh).</p><p> </p><p>I do not go in search of non-vegitarian food preparations. If such food comes my way for eating, I do not ask the name of the animal nor do I eat more than what is needed by me to sustain my life.</p><p> </p><p>The main logic behind what I do is my realisation that 'The Sat' has not equipped we humans to synthesise our own food from non-living ingradients as 'The Sat' has done in the case of the plants. We live as parasites on some other life form. When ever I eat some thing, I know that I have terminated some life for to sustain my own life; it may be an animal or a plant, both of which are life forms. For me a seed or egg both are potential lives, only the forms are different, in essence they are same.This way for me food of vegitable origin and of animal origin, both are same.</p><p> </p><p>I consider eating for living (vegitable or items of non-veg) as normal part of living as breathing. Eating more that what is needed or wasting food both, in my opinion, are sins, as we are withdrawing more from the nature than what we are entitled to for sustaining life in us. If I do so, I damage the nature more than is necessary. Damaging nature is not permitted by Sikhi as the Shalok immidiately after the Japji Sahib suggests. I had elaborated on this Shalok in 'My understanding of Japji Sahib' posted on this net.</p><p> </p><p>Khalsa, in my opinion, should eat that provides her or him proper nourishment, which goes well with her or his contitution, that does not disturb her of his conscience and does not make her or him feel guilty.</p><p> </p><p>Khalsas are knowledgeable empowered individuals, they can take their own decisions.</p><p> </p><p>With love and respect for all.</p><p> </p><p>Amarpal Singh</p></blockquote><p></p>
[QUOTE="Amarpal, post: 5991, member: 10"] Dear Khalsa Ji, In absolute sense of the word none of the humans is vegitarian. Milk is not a product of vegitable origin, which all of us consume. Curd has live bacterias, multiplying in it, which we eat. Humans are non-vegitarians, only the degree varies. Cow for historical reasons have been revered by a large portion of Indian society. On the other hand, Pig is an animal, which is abhored by another section of our society. Each of this section of our society has adequate reasons for doing so. In pluralistic society like ours, we have to respect others believes to maintain harmony and social order. We ourselves may or may not follow what they do or do not do. Their belives are their's, we have clash with them. As a Khlasa, for me, meat is the product of animal origin. All animals have life. A piece of meat, to me, denotes a lost life. The same way a grain also conveys to me that a plants life is geting terminated. It is for individual Khalsa to decide what she or he wants to eat. Sikhi does not lay down any stipulations for it. It depend on individuals frame of mind. There need not be any concensous on this issue. Literature suggest that Guru Nanak Dev Ji has eaten meat (Refer History of Sikhs by Dr Gopal Singh). I do not go in search of non-vegitarian food preparations. If such food comes my way for eating, I do not ask the name of the animal nor do I eat more than what is needed by me to sustain my life. The main logic behind what I do is my realisation that 'The Sat' has not equipped we humans to synthesise our own food from non-living ingradients as 'The Sat' has done in the case of the plants. We live as parasites on some other life form. When ever I eat some thing, I know that I have terminated some life for to sustain my own life; it may be an animal or a plant, both of which are life forms. For me a seed or egg both are potential lives, only the forms are different, in essence they are same.This way for me food of vegitable origin and of animal origin, both are same. I consider eating for living (vegitable or items of non-veg) as normal part of living as breathing. Eating more that what is needed or wasting food both, in my opinion, are sins, as we are withdrawing more from the nature than what we are entitled to for sustaining life in us. If I do so, I damage the nature more than is necessary. Damaging nature is not permitted by Sikhi as the Shalok immidiately after the Japji Sahib suggests. I had elaborated on this Shalok in 'My understanding of Japji Sahib' posted on this net. Khalsa, in my opinion, should eat that provides her or him proper nourishment, which goes well with her or his contitution, that does not disturb her of his conscience and does not make her or him feel guilty. Khalsas are knowledgeable empowered individuals, they can take their own decisions. With love and respect for all. Amarpal Singh [/QUOTE]
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