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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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<blockquote data-quote="Archived_member14" data-source="post: 145003" data-attributes="member: 586"><p><strong>Re: Religion As Morality: Is This the Way Forward in the Science-Religion Debate?</strong></p><p></p><p>Hello Iain,</p><p></p><p>I am glad to see you come back to this, as I thought that you probably were put off by my last response. </p><p></p><p>I read through your article, but must say that I was overwhelmed by the amount of information and the way that the ideas were expressed. But the real problem is that the understanding that you come from is so opposed to that of the Buddha’s (as I understand it), that I don’t know how and where to begin.</p><p></p><p>Although you do admit in your article, that science and psychiatry have not even begun to study consciousness, and that this is what is in fact needed. Your own tendency to reduce consciousness as being result of brain function is as far as I can see, one which will never lead to any direct understanding ever taking place.</p><p></p><p>Indeed this is one (or more) of the sixty odd kinds of “wrong view” pointed out by the Buddha in his “Discourse on the All Embracing Net of Views”, which is one of the most important discourses that he gave. So although you have tried to praise the Buddha for his wisdom, I don’t think that this has in fact happened. Indeed in reducing mentality to being product of brain function, and religion on the whole as a kind of survival mechanism, you do not contribute to the cause at all.</p><p></p><p>One reason I started to participate in this forum is to encourage people to begin viewing ‘morality’ as being mental realities arisen due to causes and conditions that have nothing to do with man-made values or anything that science ever puts forward. I have noticed these two tendencies, one to taking good and evil as being more or less arbitrary and two, as a product of evolution / survival mechanism. </p><p></p><p>But the fact is that we are drawn again and again to moral considerations, regardless of whether we understand or misunderstand it, is to me, evidence of its ultimate nature. That we talk about good leading to good results and evil to bad results, is because this is in fact a reflection of a “Law” which must ultimately exist. That consciousness arises to experience different object through the five senses and the mind, by causes and conditions that can be known within that very experience, is evidence that this ‘brain’ is just an idea proliferated upon and wrongly made to associate with ‘mentality’. Similarly, all mental realities such as feeling, perception, attention, concentration, attachment, kindness, shame of wrong doing, shamelessness, jealousy, conceit, moral restraint, anger, faith, mindfulness, understanding etc., these can be seen to rise and fall away by cause and conditions that have nothing to do with this concept of ‘brain’, is again a reflection that the scientific materialistic outlook is a very misleading one. </p><p></p><p>To me it is evident that science deals with only the Caloric and Germinal orders, and that the Moral, Psychical and Natural phenomena sequence is outside of its scope. And since it is a fact that without ‘consciousness’ nothing is ever known, the two orders that science touches upon must in fact be known, not through any real understanding, but only by way of its shadows. </p><p></p><p>So you see, we come in from quite opposed understandings. I can talk to a person who is inspired by religion based on his faith / confidence in goodness, even though he may not understand that these are in fact impersonal elements arisen by causes and conditions not within the control of will. Your position however is one which is hard for me to find a crack through to then know which direction to take. But I’ll wait for your response and see. In the meantime, I’d like you to read that particular thread that I referred to in my last response. This will give you a better idea about my own approach and perhaps you will be able to find a good place to start a discussion….</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 145003, member: 586"] [b]Re: Religion As Morality: Is This the Way Forward in the Science-Religion Debate?[/b] Hello Iain, I am glad to see you come back to this, as I thought that you probably were put off by my last response. I read through your article, but must say that I was overwhelmed by the amount of information and the way that the ideas were expressed. But the real problem is that the understanding that you come from is so opposed to that of the Buddha’s (as I understand it), that I don’t know how and where to begin. Although you do admit in your article, that science and psychiatry have not even begun to study consciousness, and that this is what is in fact needed. Your own tendency to reduce consciousness as being result of brain function is as far as I can see, one which will never lead to any direct understanding ever taking place. Indeed this is one (or more) of the sixty odd kinds of “wrong view” pointed out by the Buddha in his “Discourse on the All Embracing Net of Views”, which is one of the most important discourses that he gave. So although you have tried to praise the Buddha for his wisdom, I don’t think that this has in fact happened. Indeed in reducing mentality to being product of brain function, and religion on the whole as a kind of survival mechanism, you do not contribute to the cause at all. One reason I started to participate in this forum is to encourage people to begin viewing ‘morality’ as being mental realities arisen due to causes and conditions that have nothing to do with man-made values or anything that science ever puts forward. I have noticed these two tendencies, one to taking good and evil as being more or less arbitrary and two, as a product of evolution / survival mechanism. But the fact is that we are drawn again and again to moral considerations, regardless of whether we understand or misunderstand it, is to me, evidence of its ultimate nature. That we talk about good leading to good results and evil to bad results, is because this is in fact a reflection of a “Law” which must ultimately exist. That consciousness arises to experience different object through the five senses and the mind, by causes and conditions that can be known within that very experience, is evidence that this ‘brain’ is just an idea proliferated upon and wrongly made to associate with ‘mentality’. Similarly, all mental realities such as feeling, perception, attention, concentration, attachment, kindness, shame of wrong doing, shamelessness, jealousy, conceit, moral restraint, anger, faith, mindfulness, understanding etc., these can be seen to rise and fall away by cause and conditions that have nothing to do with this concept of ‘brain’, is again a reflection that the scientific materialistic outlook is a very misleading one. To me it is evident that science deals with only the Caloric and Germinal orders, and that the Moral, Psychical and Natural phenomena sequence is outside of its scope. And since it is a fact that without ‘consciousness’ nothing is ever known, the two orders that science touches upon must in fact be known, not through any real understanding, but only by way of its shadows. So you see, we come in from quite opposed understandings. I can talk to a person who is inspired by religion based on his faith / confidence in goodness, even though he may not understand that these are in fact impersonal elements arisen by causes and conditions not within the control of will. Your position however is one which is hard for me to find a crack through to then know which direction to take. But I’ll wait for your response and see. In the meantime, I’d like you to read that particular thread that I referred to in my last response. This will give you a better idea about my own approach and perhaps you will be able to find a good place to start a discussion…. [/QUOTE]
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