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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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Is It Better To Just Insulate Yourself In Your Own World?
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<blockquote data-quote="Original" data-source="post: 211233" data-attributes="member: 14400"><p>Good morning Everyone - thank you for sharing your thoughts !</p><p></p><p>RD1 Ji - human mind is designed to "do" morality just as it is designed to do language, music, sexuality and so on. Human nature is intrinsically moral, but also, moralistic, critical and judgemental. Leading to self righteousness is the normal human condition. It is a feature of our evolutionary design. Our righteous minds made it possible for human beings to produce large cooperative groups, tribes and nations.</p><p></p><p>Criminals are not born, they become. This is a question for the social scientist to entertain and like I said, research n development within a variety of disciplines can help reshape society - make it better and open pathways to understand human behaviour.</p><p></p><p>However, the philosophical problem of free will, which I'd undertaken to examine was to question whether or not we are justified in holding these beliefs about ourselves to be true. Are we autonomous agents capable of making free choices ? And the two case scenarios which I've highlighted earlier were to illustrate how very easy it is for doubts and qualifications to assail our ordinary ideas about choice, responsibility and culpability. And, how quickly those doubts [forces n factors], once admitted, threaten to undermine the whole structure of our belief in the freedom of the will. Popular science is of the view that we are not entirely responsible for what we do; our physical natures and our environments are responsible. We do not choose our characters and the action that result from them; they are chosen for us, by forces entirely beyond our control.</p><p></p><p>If that'd be correct, then the dilemma for the moral philosopher is that, whilst on the one hand it does seem quite unfair to hold people responsible for actions that were caused by influences entirely beyond their control. And on the other, once we allow these kinds of submissions to permeate the fabric of our judicial system then there seems no reasonable point at which to stop. What next ?</p><p></p><p>Perhaps, one day we may be able to explain and engineer human behaviour to our best valued endeavours. Until then, let moral philosophy assume that human beings have at least a degree of free will. Rightfully so, because otherwise there can be no intelligible notion of responsibility. If we are not considered responsible for our actions then it makes little sense to say we acted rightly or wrongly. What weight does a moral judgement carry if we have no choice in the action we've taken ?</p><p></p><p>From a Sikh perspective, the net value of all I said is not to hate perpetrators but to understand them and find ways to make better our lives and the lives of others.</p><p></p><p>Thank you -</p></blockquote><p></p>
[QUOTE="Original, post: 211233, member: 14400"] Good morning Everyone - thank you for sharing your thoughts ! RD1 Ji - human mind is designed to "do" morality just as it is designed to do language, music, sexuality and so on. Human nature is intrinsically moral, but also, moralistic, critical and judgemental. Leading to self righteousness is the normal human condition. It is a feature of our evolutionary design. Our righteous minds made it possible for human beings to produce large cooperative groups, tribes and nations. Criminals are not born, they become. This is a question for the social scientist to entertain and like I said, research n development within a variety of disciplines can help reshape society - make it better and open pathways to understand human behaviour. However, the philosophical problem of free will, which I'd undertaken to examine was to question whether or not we are justified in holding these beliefs about ourselves to be true. Are we autonomous agents capable of making free choices ? And the two case scenarios which I've highlighted earlier were to illustrate how very easy it is for doubts and qualifications to assail our ordinary ideas about choice, responsibility and culpability. And, how quickly those doubts [forces n factors], once admitted, threaten to undermine the whole structure of our belief in the freedom of the will. Popular science is of the view that we are not entirely responsible for what we do; our physical natures and our environments are responsible. We do not choose our characters and the action that result from them; they are chosen for us, by forces entirely beyond our control. If that'd be correct, then the dilemma for the moral philosopher is that, whilst on the one hand it does seem quite unfair to hold people responsible for actions that were caused by influences entirely beyond their control. And on the other, once we allow these kinds of submissions to permeate the fabric of our judicial system then there seems no reasonable point at which to stop. What next ? Perhaps, one day we may be able to explain and engineer human behaviour to our best valued endeavours. Until then, let moral philosophy assume that human beings have at least a degree of free will. Rightfully so, because otherwise there can be no intelligible notion of responsibility. If we are not considered responsible for our actions then it makes little sense to say we acted rightly or wrongly. What weight does a moral judgement carry if we have no choice in the action we've taken ? From a Sikh perspective, the net value of all I said is not to hate perpetrators but to understand them and find ways to make better our lives and the lives of others. Thank you - [/QUOTE]
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