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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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Sikh Sikhi Sikhism
What To Do With The Un-Natural Growth Of Hair On Female Faces?
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<blockquote data-quote="Caspian" data-source="post: 138312" data-attributes="member: 5962"><p><span style="color: navy"></span></p><p><span style="color: navy"></span></p><p><span style="color: navy">Then why cut our fingernails? Why not leave them be as nature intended?</span></p><p><span style="color: navy"></span></p><p><span style="color: navy"></span>From what exactly? Physical trauma? I have a hard time picturing hair (no matter how long) protecting the skull from blunt force trauma. And I know of no sikh who is willing to test out that hypothesis.</p><p></p><p> The hair that many men and women in the Indian sub contenant developed was likely a measure to better detect the presance of mosquitos on the body. As the sensation the mosquito would produce, brushing alongside ones arm hair for example, could alert the individual to the potential threat. I have difficulty accepting the fact that Indians needed the extra body hair for isulation in one of the hottest countries in the world. </p><p></p><p>As for the nervous system bit. Every part of our body is connected to the nervous system essentially. Even if you shave the hair, the nervous system is stil connected to the root of the hair within the skin. </p><p></p><p> At this point it seems like the author (i know you didnt write this as ive come across this text before) is grasping at straws.</p><p></p><p> Not only is this sexist. As to imply that the majority of women are somehow inferior to men in a spiritual sense. But it is utterly scientifically bogus. What is ether energy? No such thing.</p><p></p><p> <span style="color: navy">This point is almost moot. The friction produced is essentially negligble. The main use of this hair is to wick away moisture from the armpits so as not to allow bacteria to congregate in the dank moist region of the armpite. Having said that, modern cleansing habits have made armpit hair obsolete at even that job. </span></p><p><span style="color: navy"></span></p><p><span style="color: navy"></span><span style="color: navy"></span></p><p><span style="color: navy"></span></p><p><span style="color: navy">Simply not true. The above paragraph makes pseudo-science look legitimate. If hair is needed for any spiritual reasons, it doesnt explain why buddhists (who shave their heads and faces and generally have much less visible body hair then sikhs) are as spiritually enlightened as the most enlightened sikhs if not more. </span></p><p><span style="color: navy"></span></p><p><span style="color: navy"></span><span style="color: navy"></span></p><p><span style="color: navy"></span></p><p><span style="color: navy"><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" /> sure it can, I just did it.</span></p><p><span style="color: navy"></span></p><p><span style="color: navy">Hairs dont have any verifiable spiritual importance (or else the dalai llama would be evil incarnate lol). I can see where your going with the seva bit. But having been raised in a sikh home, and on more then one occasion, finding long strands of hair in my food (both at home, and at the gurdwara) you could make the same argument against hair as u did for nails. </span></p><p><span style="color: navy"></span></p><p><span style="color: navy"></span><span style="color: navy"></span></p><p><span style="color: navy"></span></p><p><span style="color: navy">This reminds me of Euthyphros Dillema. He states (and im paraphrasing here) "Are good things considered <em>good</em> because god has commanded it; or, are good things considered <em>good</em> because there is something intrinsically or undeniably <em>good</em> about them."</span></p><p><span style="color: navy"></span></p><p><span style="color: navy">In this case, you are claiming that kesh is a <em>good</em> thing because our gurus have commanded it and for largely no other defensible reason. If that is the case, Euthophro goes on to say that good things like kesh (or the other 4 k's) are largely arbritray. And if the guru's wanted, they could make anything good for the sake of it (they could have made growing the nails good and you would be sitting here, instead, trying to justify why the nails are good while similarily saying "</span><span style="color: navy">A Sikh does what their Guru tells them to do." </span></p><p><span style="color: navy"></span></p><p><span style="color: navy">But you also attempted to suggest that kesh is <em>good</em> because there is something intrinsically good about it (etherrrrr energyyyyy bzzzz). If that was the case, then it is good with or without god commanding it. And even if god commanded against it, it would remain good—by default, because it is <em>intrinsically</em> good. Infact, its "good nature" would be above and beyond gods nature (or a gurus nature) to command things <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" /> </span></p><p><span style="color: navy"></span></p><p><span style="color: navy">Of course, in the real world, nothing is good either intrinsically or because someone says its good. They're only good on a relative basis. Wat seems good today might look bad tomorrow depending on changes within the community.</span></p><p><span style="color: navy"></span></p><p> <span style="color: navy"></span></p><p><span style="color: navy"></span></p></blockquote><p></p>
[QUOTE="Caspian, post: 138312, member: 5962"] [COLOR=navy] Then why cut our fingernails? Why not leave them be as nature intended? [/COLOR]From what exactly? Physical trauma? I have a hard time picturing hair (no matter how long) protecting the skull from blunt force trauma. And I know of no sikh who is willing to test out that hypothesis. [COLOR=navy][/COLOR]The hair that many men and women in the Indian sub contenant developed was likely a measure to better detect the presance of mosquitos on the body. As the sensation the mosquito would produce, brushing alongside ones arm hair for example, could alert the individual to the potential threat. I have difficulty accepting the fact that Indians needed the extra body hair for isulation in one of the hottest countries in the world. As for the nervous system bit. Every part of our body is connected to the nervous system essentially. Even if you shave the hair, the nervous system is stil connected to the root of the hair within the skin. [COLOR=navy][/COLOR]At this point it seems like the author (i know you didnt write this as ive come across this text before) is grasping at straws. [COLOR=navy][/COLOR]Not only is this sexist. As to imply that the majority of women are somehow inferior to men in a spiritual sense. But it is utterly scientifically bogus. What is ether energy? No such thing. [COLOR=navy]This point is almost moot. The friction produced is essentially negligble. The main use of this hair is to wick away moisture from the armpits so as not to allow bacteria to congregate in the dank moist region of the armpite. Having said that, modern cleansing habits have made armpit hair obsolete at even that job. [/COLOR][COLOR=navy] Simply not true. The above paragraph makes pseudo-science look legitimate. If hair is needed for any spiritual reasons, it doesnt explain why buddhists (who shave their heads and faces and generally have much less visible body hair then sikhs) are as spiritually enlightened as the most enlightened sikhs if not more. [/COLOR][COLOR=navy] :P sure it can, I just did it. Hairs dont have any verifiable spiritual importance (or else the dalai llama would be evil incarnate lol). I can see where your going with the seva bit. But having been raised in a sikh home, and on more then one occasion, finding long strands of hair in my food (both at home, and at the gurdwara) you could make the same argument against hair as u did for nails. [/COLOR][COLOR=navy] This reminds me of Euthyphros Dillema. He states (and im paraphrasing here) "Are good things considered [I]good[/I] because god has commanded it; or, are good things considered [I]good[/I] because there is something intrinsically or undeniably [I]good[/I] about them." In this case, you are claiming that kesh is a [I]good[/I] thing because our gurus have commanded it and for largely no other defensible reason. If that is the case, Euthophro goes on to say that good things like kesh (or the other 4 k's) are largely arbritray. And if the guru's wanted, they could make anything good for the sake of it (they could have made growing the nails good and you would be sitting here, instead, trying to justify why the nails are good while similarily saying "[/COLOR][COLOR=navy]A Sikh does what their Guru tells them to do." But you also attempted to suggest that kesh is [I]good[/I] because there is something intrinsically good about it (etherrrrr energyyyyy bzzzz). If that was the case, then it is good with or without god commanding it. And even if god commanded against it, it would remain good—by default, because it is [I]intrinsically[/I] good. Infact, its "good nature" would be above and beyond gods nature (or a gurus nature) to command things :P Of course, in the real world, nothing is good either intrinsically or because someone says its good. They're only good on a relative basis. Wat seems good today might look bad tomorrow depending on changes within the community. [/COLOR] [/QUOTE]
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What To Do With The Un-Natural Growth Of Hair On Female Faces?
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