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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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Why Religion Is Better Than Secular Ethics For Human Rights
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<blockquote data-quote="spnadmin" data-source="post: 150132" data-attributes="member: 35"><p>by Rabbi Alana Suskin</p><p>Secretary, Rabbis for Human Rights - North America</p><p></p><p></p><p>Anat Biletzki, past chairperson of the Israeli human rights organization B'tselem, recently suggested in the NYT blog ("The Sacred and the Humane") that "religion, even when indirectly in the service of human rights, is not really working for human rights." Given B'tselem's long history of working with organizations like Rabbis for Human Rights, I find her argument puzzling, and as a religious human rights advocate myself, I philosophically disagree with Biletzki.</p><p></p><p>Biletzki argued that there is a profound difference in the way that the secular and the religious approach the source of authority for human rights, and that, ultimately, the person of faith's defense of human rights is inferior to that of the secular person's. She believes that the source of authority for the secular person is, "her claim to reason, her proclivity to emotion, and her capacity for compassion ... leaving us open to discussion, disagreement, and questioning," whereas the authority for the religious person is God's commandment. What she concludes is that there is no real "human right" under God's commandment because if God commands us to renounce human rights, then that is required. As she says, "Had God's angel failed to call out -- "Abraham! Abraham!" -- Abraham would have slain Isaac."</p><p></p><p>Can it be true that religious people are a sort of automation for God's whim? Would a religious person abandon his or her conscience to ignore the pain of human beings should God command it?</p><p></p><p>While I can't speak for all faiths, the answer is clearly, "No." Within Jewish tradition there are clear precedents of arguing with God. Contrasting the account of Abraham's blind obedience that Biletzki references, there is another story in Genesis 18, where we find Abraham arguing with God about the destruction of Sodom and Gomorrah, demanding of God: "Will not the Judge of the earth do justly?" In the Torah portion that Jews read just last week, Parshat Pinchas (Numbers 25:10 - 30:1), we learn about five young women, who challenged an inheritance law in the Torah. God admitted the justice of their claim and changed the law. In the Jewish tradition, starting in the Torah, there is a strong current of approbation for the faithful Jew who challenges God.</p><p></p><p>If religion doesn't make us automata, does the secular world offer a better basis for morality and "true" human rights? Philosophers in the field of ethics have not been terribly successful at pinning down a rational basis for ethical behavior. Secular morality hasn't any more to do with reason -- and perhaps less -- than those of the religious person. Each and every one of us lives in a society that determines our feelings of what is "natural," "right" and "rational." These cultural biases are difficult to examine because they are like water to a fish -- so ubiquitous and so pervasive, we simply do not notice them. Are the norms of one's society,which are so deeply embedded within us that they feel "natural," a compass toward what is right and good?</p><p></p><p>Religion offers us a place to stand and examine the cultures in which we live. When we live and breathe the ways of our faith, it gives us a compass by which to measure societal norms as separate from ourselves. In contrast, examining the beliefs of one's society without chalking them up to what is "natural" is like trying to rebuild a boat while it is sailing. Perhaps that is why it was people of faith who led the fight for universal suffrage in the U.S., why Gandhi is revered for his nonviolent revolt against the British in India, and why the Rev. Martin Luther King Jr. is a hero to people of all colors throughout the world for his stand to unionize African-Americans and support their fight for dignity and civil rights. Certainly, in the west, the struggles for equality and dignity are deeply rooted in the Abrahamic traditions of law and justice. Would our societies be places in which the fight for human rights was possible if we did not have a tradition of thousands of years asking, "Will not the Judge of the earth do justly?" </p><p></p><p>Finally, if God commanded (for example) a faithful Jew to do something immoral, would that person do so? If, in general, the Judge of the earth does do justly, then if a command seems unjust, we must think deeply about whether the command is actually immoral. If we conclude that it is, then we must also ask if we have misunderstood it. And indeed, we find that the history of Jewish law, is not just the text as written in the scrolls of the Torah, but rather is a development of a body of law that responds to history via those scrolls, constantly asking: Is this right? Is this just?</p><p></p><p>Religious practice is based on the assumption that God desires the just and the good. Thus, suggesting that the religious are bound to do whatever God says even if God commands us to do something immoral makes no sense. It is, as the philosophers say, a counterfactual. Given that we are humans prone to mistakes, we may err in our understanding of what is just, but such a command cannot exist. I hope it is not too presumptuous to suggest that this may be true for other faiths, as well. My faith tradition commands us, over and over, that we must be holy because God is holy, that we must do justly because God is just, and that we are obligated to provide for the poor, lift up the weak and free the bound. Is that not a basis to speak about human rights?</p><p></p><p>Far more powerful than choosing to guard human rights, the religious have an obligation to protect them.</p><p></p><p><a href="http://www.huffingtonpost.com/rabbi-alana-suskin/rabbis-for-human-rights-r_b_906351.html" target="_blank">http://www.huffingtonpost.com/rabbi-alana-suskin/rabbis-for-human-rights-r_b_906351.html</a></p></blockquote><p></p>
[QUOTE="spnadmin, post: 150132, member: 35"] by Rabbi Alana Suskin Secretary, Rabbis for Human Rights - North America Anat Biletzki, past chairperson of the Israeli human rights organization B'tselem, recently suggested in the NYT blog ("The Sacred and the Humane") that "religion, even when indirectly in the service of human rights, is not really working for human rights." Given B'tselem's long history of working with organizations like Rabbis for Human Rights, I find her argument puzzling, and as a religious human rights advocate myself, I philosophically disagree with Biletzki. Biletzki argued that there is a profound difference in the way that the secular and the religious approach the source of authority for human rights, and that, ultimately, the person of faith's defense of human rights is inferior to that of the secular person's. She believes that the source of authority for the secular person is, "her claim to reason, her proclivity to emotion, and her capacity for compassion ... leaving us open to discussion, disagreement, and questioning," whereas the authority for the religious person is God's commandment. What she concludes is that there is no real "human right" under God's commandment because if God commands us to renounce human rights, then that is required. As she says, "Had God's angel failed to call out -- "Abraham! Abraham!" -- Abraham would have slain Isaac." Can it be true that religious people are a sort of automation for God's whim? Would a religious person abandon his or her conscience to ignore the pain of human beings should God command it? While I can't speak for all faiths, the answer is clearly, "No." Within Jewish tradition there are clear precedents of arguing with God. Contrasting the account of Abraham's blind obedience that Biletzki references, there is another story in Genesis 18, where we find Abraham arguing with God about the destruction of Sodom and Gomorrah, demanding of God: "Will not the Judge of the earth do justly?" In the Torah portion that Jews read just last week, Parshat Pinchas (Numbers 25:10 - 30:1), we learn about five young women, who challenged an inheritance law in the Torah. God admitted the justice of their claim and changed the law. In the Jewish tradition, starting in the Torah, there is a strong current of approbation for the faithful Jew who challenges God. If religion doesn't make us automata, does the secular world offer a better basis for morality and "true" human rights? Philosophers in the field of ethics have not been terribly successful at pinning down a rational basis for ethical behavior. Secular morality hasn't any more to do with reason -- and perhaps less -- than those of the religious person. Each and every one of us lives in a society that determines our feelings of what is "natural," "right" and "rational." These cultural biases are difficult to examine because they are like water to a fish -- so ubiquitous and so pervasive, we simply do not notice them. Are the norms of one's society,which are so deeply embedded within us that they feel "natural," a compass toward what is right and good? Religion offers us a place to stand and examine the cultures in which we live. When we live and breathe the ways of our faith, it gives us a compass by which to measure societal norms as separate from ourselves. In contrast, examining the beliefs of one's society without chalking them up to what is "natural" is like trying to rebuild a boat while it is sailing. Perhaps that is why it was people of faith who led the fight for universal suffrage in the U.S., why Gandhi is revered for his nonviolent revolt against the British in India, and why the Rev. Martin Luther King Jr. is a hero to people of all colors throughout the world for his stand to unionize African-Americans and support their fight for dignity and civil rights. Certainly, in the west, the struggles for equality and dignity are deeply rooted in the Abrahamic traditions of law and justice. Would our societies be places in which the fight for human rights was possible if we did not have a tradition of thousands of years asking, "Will not the Judge of the earth do justly?" Finally, if God commanded (for example) a faithful Jew to do something immoral, would that person do so? If, in general, the Judge of the earth does do justly, then if a command seems unjust, we must think deeply about whether the command is actually immoral. If we conclude that it is, then we must also ask if we have misunderstood it. And indeed, we find that the history of Jewish law, is not just the text as written in the scrolls of the Torah, but rather is a development of a body of law that responds to history via those scrolls, constantly asking: Is this right? Is this just? Religious practice is based on the assumption that God desires the just and the good. Thus, suggesting that the religious are bound to do whatever God says even if God commands us to do something immoral makes no sense. It is, as the philosophers say, a counterfactual. Given that we are humans prone to mistakes, we may err in our understanding of what is just, but such a command cannot exist. I hope it is not too presumptuous to suggest that this may be true for other faiths, as well. My faith tradition commands us, over and over, that we must be holy because God is holy, that we must do justly because God is just, and that we are obligated to provide for the poor, lift up the weak and free the bound. Is that not a basis to speak about human rights? Far more powerful than choosing to guard human rights, the religious have an obligation to protect them. [URL]http://www.huffingtonpost.com/rabbi-alana-suskin/rabbis-for-human-rights-r_b_906351.html[/URL] [/QUOTE]
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