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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="spnadmin" data-source="post: 135126" data-attributes="member: 35"><p>findingmyway ji</p><p></p><p>I myself do not agree with capital punishment. That means I am more biased in the direction of your thinking. Taking a life is taking a life, if we focus on the deed itself, and only that.</p><p></p><p>But I also disagree, as I don't see either the murderer or his executioners or the society that orders the noose as playing God. That idea works only in the Abrahamic vision of God who demands obedience of his law, and extracts punishment with a taste for vengeance, when it is broken. In some Vedic systems of thought, gods take lives of mortals, often because of real or perceived slight to their divinely narcissistic sense of entitlement to sacrifice and blind devotion. Societies that permit capital punishment are not playing God. They are playing the part of 'justice broker.' Using the analogy of brokering justice, society's laws determine how one life will be exchanged in return for the loss of the other.</p><p></p><p>Capital punishment is papered over with language about God, moral indignation and divine inspiration. But that is merely a way for mortals to feel better about what they are actually doing. Capital punishment, rather than being a religious or ethical solution to the problem of taking a life, seems more like a form of economic reprisal. And in that sense it is not so different from making/declaring war. And not so different when you back out of a parking lot and cause some damage. You have to pay for it.</p><p></p><p>Societies regulate the taking of life and always have. Over time, from century to century, from culture to culture, the rules of course change. The crimes punishable by death, and the means of execution change, according to culture and according to the moral consciousness of a particular age. Sometime cultures change quickly, while others remain loyal to centuries of practice.</p><p></p><p>Ideas of justice have taken many forms. Abortion is legal in one place or time, and it is homicide in another place or time. In Guru Nanak's day a thief, who had murdered no one, would be condemned to be wrapped in the wet and bloody hide of a newly slaughtered animal, packed on top of a donkey, and ridden about in the blazing sun from market to market, until the hide had dried and shrunk and suffocated him. In 19th Century England a boy as young as 6, who stole bread because he was hungry, could be hanged. In 20th Century Saudi Arabia a woman, who committed adultery would be stoned (a practice that dates back to the ancient Greeks), though if she were a member of the royal family, she could plead to be beheaded. Today in the UAE and throughout Africa a murderer can be exonerated and saved from execution if the family of the victim agrees to a sum of money in compensation for the victim's salary potential. In the US today, in the 21rst Century, a mentally retarded person can be electrocuted because it is the nature of the deed (murder) not the reality of the person (his or her moral or intellectual deficiencies) that calls for the death penalty. </p><p></p><p>We are a grisly bunch, we are both murderers and executioners. So is the murder of innocents ghastly. Coming to justice - by hanging, electrocution, stoning, strangulation - has nothing to do with playing God. The image of justice is someone who is blind and who holds a scale (of justice). The laws are written to be blind to distracting circumstances (hunger or mental illness) surrounding the murder, and in that way the deed itself remains the focus of the process of meting out justice. Not the person but the act is punished, according to legal scholars and philosophers of ethics like Emmanuel Kant.</p><p></p><p>Of course in real terms the person is also punished. He/she loses his/her life, but that is only the unavoidable by-product of punishing a capital crime like murder by death. it is the deed not the person that matters to society and the laws it crafts. The scale of justice reminds us that society is looking to restore balance through an equitable solution.</p><p></p><p>The act of killing another human being is a heinous thing. But when killing is punished by more killing, the language of the law is similar to the language of fair dealing in the market place. If something of value is taken outside of the limits of the law, then something of equal value must be given in exchange. A life for a life. An eye for an eye. A few thousand dollars for the loss, not of a son, but of his earning power. A head for a few months of adultery because honor has been taken from a family and a quom. </p><p></p><p>We avoid acknowledging the economic truth of capital punishment because we think we are modern. We cannot bear to think of ourselves as being primitives, like posses of American cowboys in the wild west who, would hang a man for cattle rustling or for stealing a horse. But it's true. Under the law, if something of value is taken then something of equal value must be returned. The types of killing that can be punished by law, and the manner of punishment, are simply human inventions and a matter of social agreement, in a particular time and a particular place.</p></blockquote><p></p>
[QUOTE="spnadmin, post: 135126, member: 35"] findingmyway ji I myself do not agree with capital punishment. That means I am more biased in the direction of your thinking. Taking a life is taking a life, if we focus on the deed itself, and only that. But I also disagree, as I don't see either the murderer or his executioners or the society that orders the noose as playing God. That idea works only in the Abrahamic vision of God who demands obedience of his law, and extracts punishment with a taste for vengeance, when it is broken. In some Vedic systems of thought, gods take lives of mortals, often because of real or perceived slight to their divinely narcissistic sense of entitlement to sacrifice and blind devotion. Societies that permit capital punishment are not playing God. They are playing the part of 'justice broker.' Using the analogy of brokering justice, society's laws determine how one life will be exchanged in return for the loss of the other. Capital punishment is papered over with language about God, moral indignation and divine inspiration. But that is merely a way for mortals to feel better about what they are actually doing. Capital punishment, rather than being a religious or ethical solution to the problem of taking a life, seems more like a form of economic reprisal. And in that sense it is not so different from making/declaring war. And not so different when you back out of a parking lot and cause some damage. You have to pay for it. Societies regulate the taking of life and always have. Over time, from century to century, from culture to culture, the rules of course change. The crimes punishable by death, and the means of execution change, according to culture and according to the moral consciousness of a particular age. Sometime cultures change quickly, while others remain loyal to centuries of practice. Ideas of justice have taken many forms. Abortion is legal in one place or time, and it is homicide in another place or time. In Guru Nanak's day a thief, who had murdered no one, would be condemned to be wrapped in the wet and bloody hide of a newly slaughtered animal, packed on top of a donkey, and ridden about in the blazing sun from market to market, until the hide had dried and shrunk and suffocated him. In 19th Century England a boy as young as 6, who stole bread because he was hungry, could be hanged. In 20th Century Saudi Arabia a woman, who committed adultery would be stoned (a practice that dates back to the ancient Greeks), though if she were a member of the royal family, she could plead to be beheaded. Today in the UAE and throughout Africa a murderer can be exonerated and saved from execution if the family of the victim agrees to a sum of money in compensation for the victim's salary potential. In the US today, in the 21rst Century, a mentally retarded person can be electrocuted because it is the nature of the deed (murder) not the reality of the person (his or her moral or intellectual deficiencies) that calls for the death penalty. We are a grisly bunch, we are both murderers and executioners. So is the murder of innocents ghastly. Coming to justice - by hanging, electrocution, stoning, strangulation - has nothing to do with playing God. The image of justice is someone who is blind and who holds a scale (of justice). The laws are written to be blind to distracting circumstances (hunger or mental illness) surrounding the murder, and in that way the deed itself remains the focus of the process of meting out justice. Not the person but the act is punished, according to legal scholars and philosophers of ethics like Emmanuel Kant. Of course in real terms the person is also punished. He/she loses his/her life, but that is only the unavoidable by-product of punishing a capital crime like murder by death. it is the deed not the person that matters to society and the laws it crafts. The scale of justice reminds us that society is looking to restore balance through an equitable solution. The act of killing another human being is a heinous thing. But when killing is punished by more killing, the language of the law is similar to the language of fair dealing in the market place. If something of value is taken outside of the limits of the law, then something of equal value must be given in exchange. A life for a life. An eye for an eye. A few thousand dollars for the loss, not of a son, but of his earning power. A head for a few months of adultery because honor has been taken from a family and a quom. We avoid acknowledging the economic truth of capital punishment because we think we are modern. We cannot bear to think of ourselves as being primitives, like posses of American cowboys in the wild west who, would hang a man for cattle rustling or for stealing a horse. But it's true. Under the law, if something of value is taken then something of equal value must be returned. The types of killing that can be punished by law, and the manner of punishment, are simply human inventions and a matter of social agreement, in a particular time and a particular place. [/QUOTE]
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