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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
How Do Animations Of Sikh Gurus/Heroes Hurt Religious Sentiments?
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<blockquote data-quote="ik-jivan" data-source="post: 130805" data-attributes="member: 11730"><p>I think it would help to understand why idolatry is rejected. We recognize Ik Onkar – the One Universal Creator God, Beyond Birth and Self-Existent. To be all this, Ik Onkar’s whole state must be formless and timeless. Anything that is created and has form has the potential of being misused as an idol. Idolatry is <strong>excessive reverence</strong> toward the objects of faith, whether living <strong>created beings</strong> or images of <strong>created beings</strong>. </p><p> </p><p>The difference between idol worship and worshipping Ik Onkar by focussing attention on an object of faith is a matter of where we attribute reverence. Is it the object that we revere, or is the object a focal point for those who cannot comfortably comprehend the One Who Is All? Not everyone’s mind can contemplate or develop communion with an infinite, formless Creator Being and they need a small chunk. That’s why almost all religions ‘package’ God in some kind of form. And most of us still need gurus and prophets because we haven’t evolved consciousness enough to commune or even acknowledge that such is possible. However, science and philosophy haves made a lot of progress defining ‘collective consciousness’, so we are now affirming that we are of the One Mind.</p><p> </p><p>‘<u>How do I define idolatry? What does that mean to me?</u>’</p><p>Idolatry is believing that <strong>any created thing</strong>, animate, inanimate or even animation <strong>is greater than</strong> any of the myriad <strong>other created things</strong>. All of THIS is Ik Onkar. . . you, me and everything else too. Recognizing that all is the One, love for all things should be equal. Ah, but let’s not confuse love with ‘like’ and ‘dislike’. </p><p> </p><p>We carry samsaras from one lifetime to the next, which give us unique preferences and attractions, but these <strong>sentiments are not love</strong>. These are the curricula of our unique life-lessons. Thinking that ones personal preferences are ‘right’ or ‘better’ than another person’s is simply ego play.</p><p> </p><p>Love is the unconditional hope and will for the prosperity and wellbeing of God’s expression of creativity – life, in all its forms. We can enjoy what we like, because they are gifts from God, but we should also remember that these objects are gifts and not God in totality. </p><p> </p><p>We also need to accept what we don’t like about creation, because these things too were given as gifts by God. For a creature, like you or me, to even think that THAT THING doesn’t belong here suggests that we believe our wisdom and our intelligence are higher and greater than God’s.</p><p> </p><p>’<u>Are there any images of our Gurus that would not promote idolatry in your opinion?</u>’</p><p>Well, if images and effigies of the goddess Kali have devotees, I would think any and all image of the Gurus could be used to promote idolatry too. </p><p> </p><p>‘<u>Do all images promote idolatry?</u>’</p><p>Promote? I would say, ‘increase the potential risk’ of idolatry. <strong>Promotion of idolatry comes in the form of inculcated beliefs.</strong> Someone has to think or repeatedly be told to think that the object is to be revered like God. Social conditioning (and those samsaras) dictates what we each revere, hold sacred and consider holy. </p><p> </p><p>As William Shakespear said, ‘<strong>There is nothing either good or bad, but thinking makes it so.</strong>’ In my opinion, we should really be working to change our minds before we think to change our environment. When we set out on the path to eliminate risk, it become difficult to know where to draw the line. Should we cut down every tree and bury every rock to eliminate the risk of having Wickans worship them? Is there a chance that <strong>Sikh children will see Dora the Explorer animations and start thinking that Dora is God</strong>? </p><p> </p><p>The Guru Nanak animations would not form the basis for idolatry unless someone in the lives of Sikh children (or naïve adults for that matter) led them to believe that the image they see is God. That would be very, very difficult, given that the child would also see all kinds of different images coming from that same TV or computer screen. Nothing short of brainwashing would be needed to accomplish a conversion of belief of this proportion.</p><p> </p><p>‘<u>What is your understanding of the term in Indian law "hurting religious sentiments?</u>’</p><p>I’m not familiar with this term. Yet the language makes me wonder if those complaining about the animations are experiencing <strong>excessive reverence</strong> toward Guru Nanak. </p><p> </p><p>Clearly the complaint was lodged due to <strong>intolerance</strong> toward others’ views. To require that all opinions and perspectives other than the ‘officially endorsed’ one be silenced seems <strong>contrary to Sikh principles</strong> to me.</p><p> </p><p>On the other hand, if the animations featuring Guru Nanak or any other person were, in any way, misrepresentative of his character or deeds, there would be reason to take offence. <strong>Defamation of character</strong> is also <strong>contrary to Sikh principles</strong>.</p><p> </p><p>So, what’s the system for arbitrating when two Sikh principles are used to counter and undermine the other? Should tolerance be upheld in this situation or should defamation be put down? Or are we going to allow the secular rule to stand, wherein <strong>might is right and the loudest cry wins</strong>?</p></blockquote><p></p>
[QUOTE="ik-jivan, post: 130805, member: 11730"] I think it would help to understand why idolatry is rejected. We recognize Ik Onkar – the One Universal Creator God, Beyond Birth and Self-Existent. To be all this, Ik Onkar’s whole state must be formless and timeless. Anything that is created and has form has the potential of being misused as an idol. Idolatry is [B]excessive reverence[/B] toward the objects of faith, whether living [B]created beings[/B] or images of [B]created beings[/B]. The difference between idol worship and worshipping Ik Onkar by focussing attention on an object of faith is a matter of where we attribute reverence. Is it the object that we revere, or is the object a focal point for those who cannot comfortably comprehend the One Who Is All? Not everyone’s mind can contemplate or develop communion with an infinite, formless Creator Being and they need a small chunk. That’s why almost all religions ‘package’ God in some kind of form. And most of us still need gurus and prophets because we haven’t evolved consciousness enough to commune or even acknowledge that such is possible. However, science and philosophy haves made a lot of progress defining ‘collective consciousness’, so we are now affirming that we are of the One Mind. ‘[U]How do I define idolatry? What does that mean to me?[/U]’ Idolatry is believing that [B]any created thing[/B], animate, inanimate or even animation [B]is greater than[/B] any of the myriad [B]other created things[/B]. All of THIS is Ik Onkar. . . you, me and everything else too. Recognizing that all is the One, love for all things should be equal. Ah, but let’s not confuse love with ‘like’ and ‘dislike’. We carry samsaras from one lifetime to the next, which give us unique preferences and attractions, but these [B]sentiments are not love[/B]. These are the curricula of our unique life-lessons. Thinking that ones personal preferences are ‘right’ or ‘better’ than another person’s is simply ego play. Love is the unconditional hope and will for the prosperity and wellbeing of God’s expression of creativity – life, in all its forms. We can enjoy what we like, because they are gifts from God, but we should also remember that these objects are gifts and not God in totality. We also need to accept what we don’t like about creation, because these things too were given as gifts by God. For a creature, like you or me, to even think that THAT THING doesn’t belong here suggests that we believe our wisdom and our intelligence are higher and greater than God’s. ’[U]Are there any images of our Gurus that would not promote idolatry in your opinion?[/U]’ Well, if images and effigies of the goddess Kali have devotees, I would think any and all image of the Gurus could be used to promote idolatry too. ‘[U]Do all images promote idolatry?[/U]’ Promote? I would say, ‘increase the potential risk’ of idolatry. [B]Promotion of idolatry comes in the form of inculcated beliefs.[/B] Someone has to think or repeatedly be told to think that the object is to be revered like God. Social conditioning (and those samsaras) dictates what we each revere, hold sacred and consider holy. As William Shakespear said, ‘[B]There is nothing either good or bad, but thinking makes it so.[/B]’ In my opinion, we should really be working to change our minds before we think to change our environment. When we set out on the path to eliminate risk, it become difficult to know where to draw the line. Should we cut down every tree and bury every rock to eliminate the risk of having Wickans worship them? Is there a chance that [B]Sikh children will see Dora the Explorer animations and start thinking that Dora is God[/B]? The Guru Nanak animations would not form the basis for idolatry unless someone in the lives of Sikh children (or naïve adults for that matter) led them to believe that the image they see is God. That would be very, very difficult, given that the child would also see all kinds of different images coming from that same TV or computer screen. Nothing short of brainwashing would be needed to accomplish a conversion of belief of this proportion. ‘[U]What is your understanding of the term in Indian law "hurting religious sentiments?[/U]’ I’m not familiar with this term. Yet the language makes me wonder if those complaining about the animations are experiencing [B]excessive reverence[/B] toward Guru Nanak. Clearly the complaint was lodged due to [B]intolerance[/B] toward others’ views. To require that all opinions and perspectives other than the ‘officially endorsed’ one be silenced seems [B]contrary to Sikh principles[/B] to me. On the other hand, if the animations featuring Guru Nanak or any other person were, in any way, misrepresentative of his character or deeds, there would be reason to take offence. [B]Defamation of character[/B] is also [B]contrary to Sikh principles[/B]. So, what’s the system for arbitrating when two Sikh principles are used to counter and undermine the other? Should tolerance be upheld in this situation or should defamation be put down? Or are we going to allow the secular rule to stand, wherein [B]might is right and the loudest cry wins[/B]? [/QUOTE]
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