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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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How God Lights Up The Brain
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<blockquote data-quote="Archived_Member16" data-source="post: 164560" data-attributes="member: 884"><p><span style="color: Navy"></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong><span style="font-size: 18px">How God lights up the brain</span></strong></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong><em>Scanning technology puts a human face on the 'God spot'</em></strong></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">By Richard Handler, CBC News</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Posted: May 7, 2012 5:31 PM ET</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Scientists have long speculated that there must be a "God spot" in the human brain, a distinct area responsible for spirituality.</span></p><p><span style="color: Navy">But now a Danish neuroscientist and his team are saying that talking to God is pretty much like talking to a friend or neighbour, neurologically speaking.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">Uffe Schjodt and his research group at Aarhus University used functional magnetic resonance imaging to investigate the brains of Christian believers. </span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">What they found was that when their subjects prayed, four regions in the brain lit up — those activated when we "relate to other humans."</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">Schjodt modestly tells us he is just a scientist whose interests lie solely in the physical world. But he is also steeped in evolutionary theory and believes that the human brain evolved to adapt "to the challenges of the natural environment."</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">As he sees it, "the brain did not evolve to communicate with invisible supernatural beings."</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">So when firm believers pray, their brains must first "process" God as a concrete person. At least that is what his research is suggesting.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong>Working against nature</strong></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><img src="http://www.cbc.ca/gfx/images/news/photos/2012/05/07/brain-scan-300-rtr1vi8y.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><span style="color: Red">An image of the human brain taken through </span></span></p><p><span style="color: Navy"><span style="color: Red">scanning technology and showing a person </span></span></p><p><span style="color: Navy"><span style="color: Red">responding to a visual scene, with the imaging </span></span></p><p><span style="color: Navy"><span style="color: Red">technology measuring increases in blood flow </span></span></p><p><span style="color: Navy"><span style="color: Red">to certain areas. (Ho New / Reuters)</span> </span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Now, for many people, even many believers, God might be a remote, incomprehensible and abstract being.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">And just what regions of the brain light up when perplexed or unceremonious believers pray is not at all clear from this study.</span></p><p><span style="color: Navy">But if we accept the implied argument here that, as a function of our evolutionary heritage, our brains have evolved to respond to the presence of God as a real, concrete person, then many of those people struggling to believe in an abstract deity are working against their very natures.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">The evidence from this group in Denmark suggests that the more abstract the concept of God, the more unreal the experience is to the human brain.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">That's why the idea of a divine intermediary, as Christians and Hindus believe, is such a powerful invention — for those who accept it, that is.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">But when you don't or can't buy into that kind of belief system, or when you envision God as a remote proposition, then the notion of a supreme being can become very slippery.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">God is dead, the philosopher Nietzsche famously announced in the 19th century, and it is we modern/secular humans who killed him.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">As a result, so many of us seem to be waiting by the side of the road for some kind of sign — pace Samuel Beckett's iconic play, Waiting for Godot — as if installed in some doubting purgatory.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong>New perspectives on God and religion</strong></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">You can hear more of this heady mental lifting in a very learned series by my colleague David Cayley on CBC Radio's Ideas last week.</span></p><p><span style="color: Navy">The series was called After Atheism: New Perspectives on God and Religion and it focused on five male professors, all Christian of one sort or another.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">The God they struggle with often seems as remote as a disappearing quark or a piece of string theory. But struggle they do.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">At times they make you want to shout at the radio and ask just who is this disappearing God and why do you spend your life in this futile pursuit?</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">But then they also fill the air with so much eloquence and poetry that the notion of futility can be suspended, in spite of the impatience.</span></p><p><span style="color: Navy">According to many thinkers, we are religious creatures, even if the evidence is not completely forthcoming.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong>The 'logic of the impossible'</strong></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Now, such wrestling with God is not just a modern event. It only seems that way because, since the Western Enlightenment, the so-called Age of Reason, God has been banished into the realm of private experience.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">The speakers on Ideas were all filled with a fondness for paradox, a feature of theologians for millennia.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">For example, Richard Kearney, the author of Anatheism: Return to God After God, tells us that only after going through the purgatory of atheism can we reach a "higher" faith.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">What this means is not at all clear. But he is so full of Irish charm and wonder that it makes for lovely listening.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">Kearney is a poet as well as a professor, and in his rapturous telling God is the future, the sense of fruitful, unfolding possibility.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">This God allows us to follow our spiritual longings and tune ourselves to the "logic of the impossible," as another speaker argued.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">It is a conception of God that is pretty ephemeral, but it also makes Him seem quite human: He's the Divine Poet who imprints verses onto our hearts and into the echo chambers of the universe.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong>Forget belief</strong></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">As well, in this Ideas series, we hear James C{censored}, a religion writer and former history professor at New York University, tell us that belief is "the enemy of religion."</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">"Beliefs come and go," he says. They are disposable. And he's disposed of his, pretty much.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">What C{censored} appreciates is "tradition." By this he means that when someone experiences God, it isn't via some woozy, mystical event, but through participating in a community, along with other congregants.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">Interpreting C{censored}, my friend Cayley describes God as a "conversation" (which is something that I can relate to as a talks producer).</span></p><p><span style="color: Navy">By this he means the kind of conversations you have with people next to you in your place of worship or in a grocery line (or virtually, in your head).</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">So, we are back to Square 1. Even disbelieving or perplexed intellectuals, it seems, must seek their God in the guise of people, be they poets or community-minded professors.</span></p><p> <span style="color: Navy"></span></p><p><span style="color: Navy">God may be incomprehensible, the true and ultimate "other." But in the end, we seem to turn Him into a person. Perhaps that's only human.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong></strong></span></p><p><span style="color: Navy"><strong>source:</strong> <a href="http://www.cbc.ca/news/canada/story/2012/05/07/f-vp-handler-god-spot.html" target="_blank">http://www.cbc.ca/news/canada/story/2012/05/07/f-vp-handler-god-spot.html</a></span></p></blockquote><p></p>
[QUOTE="Archived_Member16, post: 164560, member: 884"] [COLOR="Navy"] [B][SIZE="5"]How God lights up the brain[/SIZE][/B] [B][I]Scanning technology puts a human face on the 'God spot'[/I][/B] By Richard Handler, CBC News Posted: May 7, 2012 5:31 PM ET Scientists have long speculated that there must be a "God spot" in the human brain, a distinct area responsible for spirituality. But now a Danish neuroscientist and his team are saying that talking to God is pretty much like talking to a friend or neighbour, neurologically speaking. Uffe Schjodt and his research group at Aarhus University used functional magnetic resonance imaging to investigate the brains of Christian believers. What they found was that when their subjects prayed, four regions in the brain lit up — those activated when we "relate to other humans." Schjodt modestly tells us he is just a scientist whose interests lie solely in the physical world. But he is also steeped in evolutionary theory and believes that the human brain evolved to adapt "to the challenges of the natural environment." As he sees it, "the brain did not evolve to communicate with invisible supernatural beings." So when firm believers pray, their brains must first "process" God as a concrete person. At least that is what his research is suggesting. [B]Working against nature[/B] [IMG]http://www.cbc.ca/gfx/images/news/photos/2012/05/07/brain-scan-300-rtr1vi8y.jpg[/IMG] [COLOR="Red"]An image of the human brain taken through scanning technology and showing a person responding to a visual scene, with the imaging technology measuring increases in blood flow to certain areas. (Ho New / Reuters)[/COLOR] Now, for many people, even many believers, God might be a remote, incomprehensible and abstract being. And just what regions of the brain light up when perplexed or unceremonious believers pray is not at all clear from this study. But if we accept the implied argument here that, as a function of our evolutionary heritage, our brains have evolved to respond to the presence of God as a real, concrete person, then many of those people struggling to believe in an abstract deity are working against their very natures. The evidence from this group in Denmark suggests that the more abstract the concept of God, the more unreal the experience is to the human brain. That's why the idea of a divine intermediary, as Christians and Hindus believe, is such a powerful invention — for those who accept it, that is. But when you don't or can't buy into that kind of belief system, or when you envision God as a remote proposition, then the notion of a supreme being can become very slippery. God is dead, the philosopher Nietzsche famously announced in the 19th century, and it is we modern/secular humans who killed him. As a result, so many of us seem to be waiting by the side of the road for some kind of sign — pace Samuel Beckett's iconic play, Waiting for Godot — as if installed in some doubting purgatory. [B]New perspectives on God and religion[/B] You can hear more of this heady mental lifting in a very learned series by my colleague David Cayley on CBC Radio's Ideas last week. The series was called After Atheism: New Perspectives on God and Religion and it focused on five male professors, all Christian of one sort or another. The God they struggle with often seems as remote as a disappearing quark or a piece of string theory. But struggle they do. At times they make you want to shout at the radio and ask just who is this disappearing God and why do you spend your life in this futile pursuit? But then they also fill the air with so much eloquence and poetry that the notion of futility can be suspended, in spite of the impatience. According to many thinkers, we are religious creatures, even if the evidence is not completely forthcoming. [B]The 'logic of the impossible'[/B] Now, such wrestling with God is not just a modern event. It only seems that way because, since the Western Enlightenment, the so-called Age of Reason, God has been banished into the realm of private experience. The speakers on Ideas were all filled with a fondness for paradox, a feature of theologians for millennia. For example, Richard Kearney, the author of Anatheism: Return to God After God, tells us that only after going through the purgatory of atheism can we reach a "higher" faith. What this means is not at all clear. But he is so full of Irish charm and wonder that it makes for lovely listening. Kearney is a poet as well as a professor, and in his rapturous telling God is the future, the sense of fruitful, unfolding possibility. This God allows us to follow our spiritual longings and tune ourselves to the "logic of the impossible," as another speaker argued. It is a conception of God that is pretty ephemeral, but it also makes Him seem quite human: He's the Divine Poet who imprints verses onto our hearts and into the echo chambers of the universe. [B]Forget belief[/B] As well, in this Ideas series, we hear James C{censored}, a religion writer and former history professor at New York University, tell us that belief is "the enemy of religion." "Beliefs come and go," he says. They are disposable. And he's disposed of his, pretty much. What C{censored} appreciates is "tradition." By this he means that when someone experiences God, it isn't via some woozy, mystical event, but through participating in a community, along with other congregants. Interpreting C{censored}, my friend Cayley describes God as a "conversation" (which is something that I can relate to as a talks producer). By this he means the kind of conversations you have with people next to you in your place of worship or in a grocery line (or virtually, in your head). So, we are back to Square 1. Even disbelieving or perplexed intellectuals, it seems, must seek their God in the guise of people, be they poets or community-minded professors. God may be incomprehensible, the true and ultimate "other." But in the end, we seem to turn Him into a person. Perhaps that's only human. [B] source:[/B] [url]http://www.cbc.ca/news/canada/story/2012/05/07/f-vp-handler-god-spot.html[/url][/COLOR] [/QUOTE]
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