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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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One Drink Too Many? A Discussion Of Alcohol And Sikhi
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<blockquote data-quote="Archived_member14" data-source="post: 149130" data-attributes="member: 586"><p><strong>Re: Should We Serve Alcohol as Guru Ka Langar?</strong></p><p></p><p>All,</p><p></p><p>I have been away, and this is likely to only be a short visit.</p><p></p><p>The danger in alcohol consumption in the context of religious teachings is that it leads to heedlessness. Instead of moral shame and restraint possibly arising, it is time for shamelessness and immorality to have their way. This means that the person who thinks to refrain from drinking alcohol, must first see the wrongness of lying, stealing, killing, illicit sex, harsh speech, divisive speech and so on. But even this is not enough, because if this is to at least be maintained, then he must also develop wisdom. </p><p></p><p>If someone thinks that the act of refraining from taking alcohol is itself a moral act, this is wrong understanding and a dangerous one. This is because the person’s attention is then taken away from what must be considered, namely such things as restraint from lying, stealing etc. to what in itself is only an object of attachment. People drink beer not because they want to act badly, but because they enjoy it, which makes this then, no different from drinking coffee. But of course, this enjoyment is related to the fact of getting to experience a state of mind different from normal and which coffee can’t do. But still, no one thinks to do wrong, only that it does happen.</p><p></p><p>On the other hand if the aim is restraint from immoral acts, then drinking tea or drinking whiskey, the focus is on this. Only then will refraining from alcohol consumption becomes relevant, because we know about the effect of alcohol. So if a person avoids alcohol but does not otherwise think about growing in morality, this is like holding a poisonous snake by the wrong end. Being that not only does morality not grow, in mistaking what is not morality for morality, one moves further away from the real thing. Indeed some even become self-righteous and judgmental towards other people, and this is like pointing a finger at others and not seeing the three that is pointed at oneself.</p><p></p><p>However even if one did not feel righteous about not drinking and do see the need to have morality, there is danger even then, in what in Buddhism is called Silabattamaramasa or attachment to mere rules and rituals. If one does not have any wisdom, refraining from acting wrongly may be more than just a restraint, and then even here, mischief will happen. </p><p></p><p>The ‘attachment to self’ and consequent desire for results gives rise to courses of conduct involving the suppression of certain tendencies but invariably encouraging other kinds of unwholesome state. Suppression is not understanding, but not realizing this, one is attached to apparent results. Furthermore, failing to act morally can sometimes lead to feeling guilt, which is a form of aversion but often mistaken for good.</p><p></p><p>This is why in Buddhism; the five precepts are to be seen as ‘training rules’ rather than a kind of commandment. Given the extent of defilements, it is to be expected that evil through body, speech and mind will continue to arise. Therefore not only should we not be disturbed by any chance transgression of the precepts, the attachment and aversion which arises in the course of our daily lives, should not be made into a problem. And we should not go so far as to for example, decline from taking a sip of alcohol when everyone else present is doing it in a toast. </p><p></p><p>In conclusion, the development of understanding must come first. From this then comes a true basis for morality. And when this happens, no need to ask anyone, what is right and what is wrong, because you’d know, and in the end, it is for each person to guard his own mind.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 149130, member: 586"] [b]Re: Should We Serve Alcohol as Guru Ka Langar?[/b] All, I have been away, and this is likely to only be a short visit. The danger in alcohol consumption in the context of religious teachings is that it leads to heedlessness. Instead of moral shame and restraint possibly arising, it is time for shamelessness and immorality to have their way. This means that the person who thinks to refrain from drinking alcohol, must first see the wrongness of lying, stealing, killing, illicit sex, harsh speech, divisive speech and so on. But even this is not enough, because if this is to at least be maintained, then he must also develop wisdom. If someone thinks that the act of refraining from taking alcohol is itself a moral act, this is wrong understanding and a dangerous one. This is because the person’s attention is then taken away from what must be considered, namely such things as restraint from lying, stealing etc. to what in itself is only an object of attachment. People drink beer not because they want to act badly, but because they enjoy it, which makes this then, no different from drinking coffee. But of course, this enjoyment is related to the fact of getting to experience a state of mind different from normal and which coffee can’t do. But still, no one thinks to do wrong, only that it does happen. On the other hand if the aim is restraint from immoral acts, then drinking tea or drinking whiskey, the focus is on this. Only then will refraining from alcohol consumption becomes relevant, because we know about the effect of alcohol. So if a person avoids alcohol but does not otherwise think about growing in morality, this is like holding a poisonous snake by the wrong end. Being that not only does morality not grow, in mistaking what is not morality for morality, one moves further away from the real thing. Indeed some even become self-righteous and judgmental towards other people, and this is like pointing a finger at others and not seeing the three that is pointed at oneself. However even if one did not feel righteous about not drinking and do see the need to have morality, there is danger even then, in what in Buddhism is called Silabattamaramasa or attachment to mere rules and rituals. If one does not have any wisdom, refraining from acting wrongly may be more than just a restraint, and then even here, mischief will happen. The ‘attachment to self’ and consequent desire for results gives rise to courses of conduct involving the suppression of certain tendencies but invariably encouraging other kinds of unwholesome state. Suppression is not understanding, but not realizing this, one is attached to apparent results. Furthermore, failing to act morally can sometimes lead to feeling guilt, which is a form of aversion but often mistaken for good. This is why in Buddhism; the five precepts are to be seen as ‘training rules’ rather than a kind of commandment. Given the extent of defilements, it is to be expected that evil through body, speech and mind will continue to arise. Therefore not only should we not be disturbed by any chance transgression of the precepts, the attachment and aversion which arises in the course of our daily lives, should not be made into a problem. And we should not go so far as to for example, decline from taking a sip of alcohol when everyone else present is doing it in a toast. In conclusion, the development of understanding must come first. From this then comes a true basis for morality. And when this happens, no need to ask anyone, what is right and what is wrong, because you’d know, and in the end, it is for each person to guard his own mind. [/QUOTE]
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One Drink Too Many? A Discussion Of Alcohol And Sikhi
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