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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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Discussions
Interfaith Dialogues
Should Muslims Reconsider Animal Slaughter On Eid?
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<blockquote data-quote="namjiwankaur" data-source="post: 175493" data-attributes="member: 13793"><p>Sat Nam _/|\_</p><p></p><p><strong>@ Auzer ji</strong></p><p></p><p>If you can get those numbers, I would be very interested in knowing them. Also do you know how the meat is brought into community of the poor who need the food. And is there any prohibition when it comes to non-Muslims receiving the meat?</p><p></p><p></p><p></p><p><strong>@ Randip ji</strong></p><p></p><p>I don't believe it is a purification ritual when animals are sacrificed in Islam. It is meant to show the same piety Abraham had when he dreamed God asked him to sacrifice his son (which I believe is an esoteric parable-like story not a literal one). I suspect this was about the way Abraham was asked to trust, first of all, that God would give him a son & then asked to create with his lineage through Hagar and Sarah the Abrahamic religions. </p><p></p><p>But I also don't think the Eid sacrifice for Muslims can offer the same lessons Abraham learned. It is merely a ritual, not a statement that a Muslim should and will surrender her entire being, her entire soul, her entire wealth, her relationship to her children, if need be to God. That's a tall order most of us can't actualize. We want cars more than we want a poverty that clears the way for nothing else but God.</p><p></p><p>I also think reciting the Bismillah when slaughtering is not about purifying the animal. It is supposed to create a spiritual relationship between the slaughterer/ meat-eater and God.</p><p></p><p>I'm hoping I make sense.</p><p></p><p>On the other hand, I know the story of the goats and Guru Gobind Singh. It was one reason I chose a spiritual relationship with Sikhism, but not to convert (at least, God seems to want me to stay in one place right now by a universal approach to Sufism, the religion of Dhikr (Divine Remembrance/Simran/repeating the Naam) and surrender to being in a relationship with Love and a conduit of that Love.</p><p></p><p>I think, in its contents, my Sufi path could just as easily be a Sikh path. It would only mean which religion received the priority.</p><p></p><p>My spritual name has helped me recognize that I was holding on to tight to a certain perspective about Sufism and that to use a name that is not Arabic, I was opening my heart to the One found in One All. I still feel a strong attachment to the kara and kesh. And maybe to a Sufi-Sikh turban. And to the gurus and Sri Guru Granth Sahib. </p><p></p><p>Its beautiful having the freedom to find this path of Unity in Celebration of Diversity.</p><p></p><p>Nam Jiwan <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p></blockquote><p></p>
[QUOTE="namjiwankaur, post: 175493, member: 13793"] Sat Nam _/|\_ [B]@ Auzer ji[/B] If you can get those numbers, I would be very interested in knowing them. Also do you know how the meat is brought into community of the poor who need the food. And is there any prohibition when it comes to non-Muslims receiving the meat? [B]@ Randip ji[/B] I don't believe it is a purification ritual when animals are sacrificed in Islam. It is meant to show the same piety Abraham had when he dreamed God asked him to sacrifice his son (which I believe is an esoteric parable-like story not a literal one). I suspect this was about the way Abraham was asked to trust, first of all, that God would give him a son & then asked to create with his lineage through Hagar and Sarah the Abrahamic religions. But I also don't think the Eid sacrifice for Muslims can offer the same lessons Abraham learned. It is merely a ritual, not a statement that a Muslim should and will surrender her entire being, her entire soul, her entire wealth, her relationship to her children, if need be to God. That's a tall order most of us can't actualize. We want cars more than we want a poverty that clears the way for nothing else but God. I also think reciting the Bismillah when slaughtering is not about purifying the animal. It is supposed to create a spiritual relationship between the slaughterer/ meat-eater and God. I'm hoping I make sense. On the other hand, I know the story of the goats and Guru Gobind Singh. It was one reason I chose a spiritual relationship with Sikhism, but not to convert (at least, God seems to want me to stay in one place right now by a universal approach to Sufism, the religion of Dhikr (Divine Remembrance/Simran/repeating the Naam) and surrender to being in a relationship with Love and a conduit of that Love. I think, in its contents, my Sufi path could just as easily be a Sikh path. It would only mean which religion received the priority. My spritual name has helped me recognize that I was holding on to tight to a certain perspective about Sufism and that to use a name that is not Arabic, I was opening my heart to the One found in One All. I still feel a strong attachment to the kara and kesh. And maybe to a Sufi-Sikh turban. And to the gurus and Sri Guru Granth Sahib. Its beautiful having the freedom to find this path of Unity in Celebration of Diversity. Nam Jiwan :-) [/QUOTE]
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Should Muslims Reconsider Animal Slaughter On Eid?
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