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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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Keeping My Bodily Kesh (Hair) And Getting Used To The Gazes
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<blockquote data-quote="Caspian" data-source="post: 121250" data-attributes="member: 5962"><p><strong>To Mai Harinder Kaur</strong></p><p></p><p>(I wanna apologize in advance incase I offend, I'm not your garden variety Sikh, I'm more of a philosopher <img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite7" alt=":p" title="Stick Out Tongue :p" loading="lazy" data-shortname=":p" /> but since this is "SikhPhilosophy.net" I hope there is some overlap we can achieve)</p><p></p><p>You keep your hair because it is asked of you. Furthermore, you find that what is asked of you is not morally outrageous so your okay with adhering to it. That's fine with me, but I will try to show you how it might just be morally outrageous. It logically dubious at worst in my opinion, ill explain that too. </p><p></p><p>In my opinion, Something doesn't have to be morally outrageous for us to question or even disregard it. Something just has to be "logically dubious" for us to question or disregard it. The 5 k's are some of those things that I do not find "morally outrageous" but I find them "logically dubious." And all of us would like to believe that the Sikh religion is a logical religion. </p><p></p><p><strong>Lets deal with Logic first:</strong></p><p>The reason I brought up "Eurythpro's Dilemma" was because it was a sort of preemptive response to one of two positions. Either 1) I keep my hair because god has given me this hair or 2) I keep my hair because my Guru asks me too (which is your position). In the latter case (your case), we are acknowledging the arbitrary nature of this decision to keep hair (meaning, there was no reason for Guru Ji to keep his hair...if he has a reason, then that would be your reason as well. But since your reason is "Because Guru Ji says so" then Guru Ji himself had no reason. Unless he kept his hair because he said so—but that's circular logic). Hence, why I think it is logically dubious.</p><p></p><p><strong>Morals now:</strong></p><p>The problem is, as I have mentioned above in my "Edit." If the choice, by Guru Ji, to keep hair was arbitrary, then many Sikhs have died without reason. Sikh's like to believe that there is more to their hair (and their identity) then that. So when you say <em>"I keep my hairs - all of them - because my Guru asks this of me"</em> while simultaneously acknowledging that God does not punish those who cut their hair (safe to assume that God does not reward those who keep their hair either because an absence of a reward is a punishment in, and of itself, for those who dont) then we are in a horrible position where we have to somehow account for or give a good reason for why dieing over the "Sikh identity" is justifiable. And in that case, saying something like "because, Guru Ji, asks this of me" may actually put Guru Ji in a morally outrageous position? (The morally outrageous position being a choice between keeping hair or death—which might seem like a hypothetical situation but given our sikh history, both me and you know that this is anything but). If there dieing in the name of the Sikh Identity, there must be more to it then simply "It was asked of us." (Although, honestly speaking, I don't think there is anything more to it then that. I know of a story where Guru Gobind Singh Ji asked for a soldier to test his rifle on. Two came running out begging the Guru to fire on them. In the end he didn't fire on either; instead, the point was to show the bravery of his Sikh soldiers. I would argue then, the entire sikh religion after Guru Gobind Singh Ji revolves around the idea that "You must do what your told. Regardless of the logic behind it" and if thats the case, we have no justification for why it is we do what we do.) </p><p></p><p><strong>I have found nothing that Guru ji asks of me to be of questionable morality, nor have I found anything silly there.</strong> - Mai Harinder Kaur</p><p></p><p>So I guess what I'm trying to say is, if you put yourself in the position of a sikh facing that situation—does your choice to keep your hair become a "moral issue" then? If so, is their a clear cut answer, should one die for their identity? Or is this questionable morality?</p></blockquote><p></p>
[QUOTE="Caspian, post: 121250, member: 5962"] [B]To Mai Harinder Kaur[/B] (I wanna apologize in advance incase I offend, I'm not your garden variety Sikh, I'm more of a philosopher :P but since this is "SikhPhilosophy.net" I hope there is some overlap we can achieve) You keep your hair because it is asked of you. Furthermore, you find that what is asked of you is not morally outrageous so your okay with adhering to it. That's fine with me, but I will try to show you how it might just be morally outrageous. It logically dubious at worst in my opinion, ill explain that too. In my opinion, Something doesn't have to be morally outrageous for us to question or even disregard it. Something just has to be "logically dubious" for us to question or disregard it. The 5 k's are some of those things that I do not find "morally outrageous" but I find them "logically dubious." And all of us would like to believe that the Sikh religion is a logical religion. [B]Lets deal with Logic first:[/B] The reason I brought up "Eurythpro's Dilemma" was because it was a sort of preemptive response to one of two positions. Either 1) I keep my hair because god has given me this hair or 2) I keep my hair because my Guru asks me too (which is your position). In the latter case (your case), we are acknowledging the arbitrary nature of this decision to keep hair (meaning, there was no reason for Guru Ji to keep his hair...if he has a reason, then that would be your reason as well. But since your reason is "Because Guru Ji says so" then Guru Ji himself had no reason. Unless he kept his hair because he said so—but that's circular logic). Hence, why I think it is logically dubious. [B]Morals now:[/B] The problem is, as I have mentioned above in my "Edit." If the choice, by Guru Ji, to keep hair was arbitrary, then many Sikhs have died without reason. Sikh's like to believe that there is more to their hair (and their identity) then that. So when you say [I]"I keep my hairs - all of them - because my Guru asks this of me"[/I] while simultaneously acknowledging that God does not punish those who cut their hair (safe to assume that God does not reward those who keep their hair either because an absence of a reward is a punishment in, and of itself, for those who dont) then we are in a horrible position where we have to somehow account for or give a good reason for why dieing over the "Sikh identity" is justifiable. And in that case, saying something like "because, Guru Ji, asks this of me" may actually put Guru Ji in a morally outrageous position? (The morally outrageous position being a choice between keeping hair or death—which might seem like a hypothetical situation but given our sikh history, both me and you know that this is anything but). If there dieing in the name of the Sikh Identity, there must be more to it then simply "It was asked of us." (Although, honestly speaking, I don't think there is anything more to it then that. I know of a story where Guru Gobind Singh Ji asked for a soldier to test his rifle on. Two came running out begging the Guru to fire on them. In the end he didn't fire on either; instead, the point was to show the bravery of his Sikh soldiers. I would argue then, the entire sikh religion after Guru Gobind Singh Ji revolves around the idea that "You must do what your told. Regardless of the logic behind it" and if thats the case, we have no justification for why it is we do what we do.) [B]I have found nothing that Guru ji asks of me to be of questionable morality, nor have I found anything silly there.[/B] - Mai Harinder Kaur So I guess what I'm trying to say is, if you put yourself in the position of a sikh facing that situation—does your choice to keep your hair become a "moral issue" then? If so, is their a clear cut answer, should one die for their identity? Or is this questionable morality? [/QUOTE]
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