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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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Articles
Spiritual
Spirituality Studied From A Neurological Perspective
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<blockquote data-quote="Archived_Member16" data-source="post: 50994" data-attributes="member: 884"><p><img src="http://www.winnipegfreepress.com/images/dot.gif" alt="" class="fr-fic fr-dii fr-draggable " style="" /> </p><p><span style="font-family: 'Arial'"><span style="font-size: 10px"><span style="color: #810081"><a href="http://www.winnipegfreepress.com/subscriber/faith/story/3859580p-4465604c.html" target="_blank">The Winnipeg Free Press Online Edition</a></span></span></span></p><p><span style="color: #810081"><img src="http://www.winnipegfreepress.com/images/dot.gif" alt="" class="fr-fic fr-dii fr-draggable " style="" /></span> </p><p><span style="color: navy"><strong><span style="font-size: 18px">Spirituality studied from a neurological perspective</span></strong> </span></p><p> </p><p></p><p><span style="color: navy">Sun Jan 28 2007</span></p><p><span style="color: navy">By Joann Loviglio</span></p><p></p><p> </p><p><span style="color: navy">PHILADELPHIA -- Religion and science can combine to create some thorny questions: Does God exist outside the human mind, or is God a creation of our brains? Why do we have faith in things that we cannot prove, whether it's the afterlife or UFOs? </span></p><p></p><p><span style="color: navy">The new Center for Spirituality and the Mind at the University of Pennsylvania is using brain imaging technology to examine such questions, and to investigate how spiritual and secular beliefs affect our health and behaviour. </span></p><p></p><p><span style="color: navy">"Very few are looking at spirituality from a neurological side, from the brain-mind side," said Dr. Andrew Newberg, director of the centre. </span></p><p><span style="color: navy">A doctor of nuclear medicine and an assistant professor at Penn, Newberg also has co-authored three books on the science-spirituality relationship. </span></p><p></p><p><span style="color: navy">The centre is not a bricks-and-mortar structure but a multidisciplinary team of Penn researchers exploring the relationship between the brain and spirituality from biological, psychological, social and ideological viewpoints. Founded last April, it is bringing together some 20 experts from fields including medicine, pastoral care, religious studies, social work and bioethics. </span></p><p></p><p><span style="color: navy">"The brain is a believing machine because it has to be," Newberg said. "Beliefs affect every part of our lives. They make us who we are. They are the essence of our being." </span></p><p></p><p><span style="color: navy">Spirituality and belief don't have to equate to religious faith, Newberg said. The feelings of enlightenment and well-being some derive from religion can come to others through artistic expression, nonreligious meditation, watching a beautiful sunset or listening to stirring music. </span></p><p><span style="color: navy">"Atheists have belief systems, too," Newberg said. </span></p><p></p><p><span style="color: navy">How does the centre test the relationship between the mind and spirituality? </span></p><p></p><p><span style="color: navy">In one study, Newberg and colleagues used imaging technology to look at the brains of Pentecostal Christians speaking in tongues -- known scientifically as glossolalia -- then looked at their brains when they were singing gospel music. They found that those practising glossolalia showed decreased activity in the brain's language centre, compared with the singing group. </span></p><p></p><p><span style="color: navy">The imaging results are suggestive of people's description that they do not have control of their own speech when speaking in tongues. Newberg said scientists believe that speech is taken over by another part of the brain during glossolalia, but did not find it during the study. </span></p><p><span style="color: navy">Other recent studies looked at the brains of Tibetan Buddhists in meditation and Franciscan nuns in prayer, then compared the results to their baseline brain activity levels.</span></p><p> </p><p><span style="color: navy">Among other changes, both groups showed decreased activity in the parts of the brain that have to do with sense of self and spatial orientation -- which suggests the description of oneness with God, of transcendence sometimes experienced in meditation or prayer. </span></p><p><span style="color: navy">Prayer and meditation also increase levels of dopamine, often referred to as the brain's pleasure hormone. </span></p><p></p><p><span style="color: navy">"The mind and the body are the flip side of the same coin," said Dr. Daniel Monti, head of Thomas Jefferson University Hospital's integrated medicine centre. "Now we know some of the mechanisms by which that occurs, and it's becoming better and better understood." </span></p><p> </p><p><span style="color: navy"><em>-- Associated Press</em> </span></p><p> </p><p><span style="color: navy">© 2007 Winnipeg Free Press. All Rights Reserved</span></p><p> </p><p> </p><p>----------------------------------------</p><p>----------------------------------------</p><p></p><p></p><p>----------------------------------------</p><p>----------------------------------------</p></blockquote><p></p>
[QUOTE="Archived_Member16, post: 50994, member: 884"] [IMG]http://www.winnipegfreepress.com/images/dot.gif[/IMG] [FONT=Arial][SIZE=2][COLOR=#810081][url=http://www.winnipegfreepress.com/subscriber/faith/story/3859580p-4465604c.html]The Winnipeg Free Press Online Edition[/url][/COLOR][/SIZE][/FONT] [COLOR=#810081][IMG]http://www.winnipegfreepress.com/images/dot.gif[/IMG][/COLOR] [COLOR=navy][B][SIZE=5]Spirituality studied from a neurological perspective[/SIZE][/B] [/COLOR] [COLOR=navy]Sun Jan 28 2007[/COLOR] [COLOR=navy]By Joann Loviglio[/COLOR] [COLOR=navy]PHILADELPHIA -- Religion and science can combine to create some thorny questions: Does God exist outside the human mind, or is God a creation of our brains? Why do we have faith in things that we cannot prove, whether it's the afterlife or UFOs? [/COLOR] [COLOR=navy]The new Center for Spirituality and the Mind at the University of Pennsylvania is using brain imaging technology to examine such questions, and to investigate how spiritual and secular beliefs affect our health and behaviour. [/COLOR] [COLOR=navy]"Very few are looking at spirituality from a neurological side, from the brain-mind side," said Dr. Andrew Newberg, director of the centre. [/COLOR] [COLOR=navy]A doctor of nuclear medicine and an assistant professor at Penn, Newberg also has co-authored three books on the science-spirituality relationship. [/COLOR] [COLOR=navy]The centre is not a bricks-and-mortar structure but a multidisciplinary team of Penn researchers exploring the relationship between the brain and spirituality from biological, psychological, social and ideological viewpoints. Founded last April, it is bringing together some 20 experts from fields including medicine, pastoral care, religious studies, social work and bioethics. [/COLOR] [COLOR=navy]"The brain is a believing machine because it has to be," Newberg said. "Beliefs affect every part of our lives. They make us who we are. They are the essence of our being." [/COLOR] [COLOR=navy]Spirituality and belief don't have to equate to religious faith, Newberg said. The feelings of enlightenment and well-being some derive from religion can come to others through artistic expression, nonreligious meditation, watching a beautiful sunset or listening to stirring music. [/COLOR] [COLOR=navy]"Atheists have belief systems, too," Newberg said. [/COLOR] [COLOR=navy]How does the centre test the relationship between the mind and spirituality? [/COLOR] [COLOR=navy]In one study, Newberg and colleagues used imaging technology to look at the brains of Pentecostal Christians speaking in tongues -- known scientifically as glossolalia -- then looked at their brains when they were singing gospel music. They found that those practising glossolalia showed decreased activity in the brain's language centre, compared with the singing group. [/COLOR] [COLOR=navy]The imaging results are suggestive of people's description that they do not have control of their own speech when speaking in tongues. Newberg said scientists believe that speech is taken over by another part of the brain during glossolalia, but did not find it during the study. [/COLOR] [COLOR=navy]Other recent studies looked at the brains of Tibetan Buddhists in meditation and Franciscan nuns in prayer, then compared the results to their baseline brain activity levels.[/COLOR] [COLOR=navy]Among other changes, both groups showed decreased activity in the parts of the brain that have to do with sense of self and spatial orientation -- which suggests the description of oneness with God, of transcendence sometimes experienced in meditation or prayer. [/COLOR] [COLOR=navy]Prayer and meditation also increase levels of dopamine, often referred to as the brain's pleasure hormone. [/COLOR] [COLOR=navy]"The mind and the body are the flip side of the same coin," said Dr. Daniel Monti, head of Thomas Jefferson University Hospital's integrated medicine centre. "Now we know some of the mechanisms by which that occurs, and it's becoming better and better understood." [/COLOR] [COLOR=#000080][/COLOR] [COLOR=navy][I]-- Associated Press[/I] [/COLOR] [COLOR=navy]© 2007 Winnipeg Free Press. All Rights Reserved[/COLOR] ---------------------------------------- ---------------------------------------- ---------------------------------------- ---------------------------------------- [/QUOTE]
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Spirituality Studied From A Neurological Perspective
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