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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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Hard Talk
Caste
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<blockquote data-quote="bulleshah" data-source="post: 25512" data-attributes="member: 2717"><p>Caste has been misinterpreted as being hereditary whereas Krishna states clearly</p><p>in the Bhagavad Gita that caste is a classification of people's potential. A single</p><p>family might have children with qualities that are suitable for Brahmins, Kshatri-yas,</p><p>Vaishyas, or Shudras. </p><p></p><p>A child interested in academics can be said to have Brahminical qualities; the one</p><p>wanting to join the armed forces can be said to be Kshatriya-like, the one who</p><p>prefers business has Vaishya gunas and the one who likes serving has Shudra gunas. </p><p></p><p>You might even find more than one trait in one person. Microsoft's Bill Gates,</p><p>for instance, can be said to be of <strong>quadri-caste</strong> since his functions and aptitude</p><p>contain elements of all four castes. </p><p></p><p>Attributing everything in Creation as being dominated by three gunas saatvic,</p><p>rajasic and tamasic Krishna says that all beings are under the influence of these gunas. </p><p></p><p>The three qualities determine our intelligence, emotions, behaviour, actions, habits,</p><p>impul-ses, everything. Unlike other life forms, human beings have the capability</p><p>to hone and polish specific skills and qualities. Krishna the perfect counsellor</p><p>tells us which vocation to follow to gain the ultimate goal of self-realisation. </p><p></p><p>For example, there are nine functional qualities of a Brahmin as enumerated by Krishna:</p><p>serenity, self-control, austerity, purity, forgiveness, simplicity, scriptural proficiency,</p><p>spiritual attainment and adherence to theological principles (18.42). </p><p></p><p>A competent warrior must have qualities of heroism, resplendence, and fortitude (18.43). </p><p></p><p>When rajoguna is mixed with tamoguna it gives birth to Vaishya-like qualities, says Krishna,</p><p>and they pertain to agriculture, animal husbandry, and commerce. </p><p></p><p>Some are naturally interested in service, and so are suitable for those professions that</p><p>require a predominantly service-component. Whatever one's potential and interest,</p><p>the ultimate aim is self-realisation, and not self-gratification. These qualities do not</p><p>bestow any special status on anyone; they are not even hereditary. </p><p></p><p>Krishna states: "The four divisions have been created by Me according to the</p><p>classifications based on natural qualities and functioning but in this act know</p><p>Me as the immutable, <strong>Non-doer</strong>" (4.13).</p><p></p><p><strong>There is no nobility in these divisions, as they are merely functional. </strong></p><p></p><p>The aim of life being self-realisation, the two pillars which help this are varna and ashram.</p><p>Varna based on natural tendencies can help in deciding the appropriate field of activity</p><p>which would help in achieving the goal of life. </p><p></p><p>To consider oneself superior or inferior is not sanctioned by shastras for such a perception</p><p>leads to self-degradation. One who is born in a trader's family, for instance, might have</p><p>an advantage due to environmental parameters but there can be exceptions. </p><p></p><p><strong>The most important factor in choosing a profession is one's natural aptitude.</strong></p><p><strong>Choosing a profession one likes or for which one has the aptitude gives inner</strong></p><p><strong>satisfaction and leads to self-realisation. </strong></p><p></p><p><strong>Thanks.</strong></p></blockquote><p></p>
[QUOTE="bulleshah, post: 25512, member: 2717"] Caste has been misinterpreted as being hereditary whereas Krishna states clearly in the Bhagavad Gita that caste is a classification of people's potential. A single family might have children with qualities that are suitable for Brahmins, Kshatri-yas, Vaishyas, or Shudras. A child interested in academics can be said to have Brahminical qualities; the one wanting to join the armed forces can be said to be Kshatriya-like, the one who prefers business has Vaishya gunas and the one who likes serving has Shudra gunas. You might even find more than one trait in one person. Microsoft's Bill Gates, for instance, can be said to be of [B]quadri-caste[/B] since his functions and aptitude contain elements of all four castes. Attributing everything in Creation as being dominated by three gunas saatvic, rajasic and tamasic Krishna says that all beings are under the influence of these gunas. The three qualities determine our intelligence, emotions, behaviour, actions, habits, impul-ses, everything. Unlike other life forms, human beings have the capability to hone and polish specific skills and qualities. Krishna the perfect counsellor tells us which vocation to follow to gain the ultimate goal of self-realisation. For example, there are nine functional qualities of a Brahmin as enumerated by Krishna: serenity, self-control, austerity, purity, forgiveness, simplicity, scriptural proficiency, spiritual attainment and adherence to theological principles (18.42). A competent warrior must have qualities of heroism, resplendence, and fortitude (18.43). When rajoguna is mixed with tamoguna it gives birth to Vaishya-like qualities, says Krishna, and they pertain to agriculture, animal husbandry, and commerce. Some are naturally interested in service, and so are suitable for those professions that require a predominantly service-component. Whatever one's potential and interest, the ultimate aim is self-realisation, and not self-gratification. These qualities do not bestow any special status on anyone; they are not even hereditary. Krishna states: "The four divisions have been created by Me according to the classifications based on natural qualities and functioning but in this act know Me as the immutable, [B]Non-doer[/B]" (4.13). [B]There is no nobility in these divisions, as they are merely functional. [/B] The aim of life being self-realisation, the two pillars which help this are varna and ashram. Varna based on natural tendencies can help in deciding the appropriate field of activity which would help in achieving the goal of life. To consider oneself superior or inferior is not sanctioned by shastras for such a perception leads to self-degradation. One who is born in a trader's family, for instance, might have an advantage due to environmental parameters but there can be exceptions. [B]The most important factor in choosing a profession is one's natural aptitude.[/B] [B]Choosing a profession one likes or for which one has the aptitude gives inner[/B] [B]satisfaction and leads to self-realisation. [/B] [B]Thanks.[/B] [/QUOTE]
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