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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)
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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 Are We Not Allowed To Cut Hair When It's Ok To Cut Nails, Since Both Are Created By God?
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<blockquote data-quote="Archived_member14" data-source="post: 133028" data-attributes="member: 586"><p>Dear skeptic.freethinker1,</p><p></p><p>Quote:</p><p><<You call my questions a pony trick but you don't realize that this question is very important specially to youngsters because it effects each and every one of us at a very personal level specially to kids during their formative years when they are looking to forge their life long identities. Since they are in school, they don't have enough time or resources to do in depth study of our religion on their own. So they resort to next best thing which is to ask questions from supposedly learned people. >></p><p></p><p>First of all, when I was your age, I never had any instances of clear thinking. Indeed even now at more than twice your age, unlike you, I am generally so muddle-headed that at times I’m drawn to conclude that I must have only half a brain. However in spite of this, there may be something that you could learn from what I have to say.</p><p></p><p>When I was young, I too was tempted to cut my hair but my reason however, was mostly the outer appearance. There was fear of displeasing my parents but also that in fact if I did cut my hair, I may end up exposing an even uglier ‘actual appearance’, and so I decided that better this remain hidden underneath the outer distractions of hair, turban and beard. :-( </p><p></p><p>Later I would have ended up doing it anyway, after also taking into account such things as discomfort and inconvenience. However by then, not only there was fear, but mingled with this, also some respect for my parents. Besides, the young person’s idealistic thoughts about how I should not give in to the expectations of a society that tends to mock and look down upon Sikhs and other similar minority groups, was quite a strong motivation. Related to this were such thoughts as, “I must have good enough reason for cutting my hair” or “Why I should be other than who I am?” which in fact were the main driving force for the position being maintained up until quite recently.</p><p></p><p>Now of course, these questions do not arise. But still if I did not have a family to think about, I’d just shave and go around bald. This of course has nothing to do with any aim to develop wisdom and other good qualities; in fact it would likely condition some attachment, but surely one not worse than if I continued to maintain my hair. The implication here is that the interest in developing understanding has its causes completely unrelated to whether I have long hair or am completely bald. I think this is very important to note. In other words, thoughts about keeping hair in the context of developing good qualities, is I believe, very misleading. Those who try to justify by giving such reasons as done here, are in my opinion, just increasing their ignorance and attachments and moving even more away from the ideals set and wish to move towards. </p><p></p><p>I have young children, both boys. Soon they’d be faced with the kind of situation, as you say, most youngsters face. My wife is a devout Sikh and so my children would know not to even question such things in front of her. I of course, would rather have them cut their hair, knowing that they don’t possess the kind of understanding which would allow them not to react to societal influences negatively leading them to then end up suppressing much and thereby accumulating more bad than any good.</p><p></p><p>There is quite a bit of discrimination against Sikhs here in Thailand as it is anywhere outside of Punjab, but this is not the reason why any Sikh should then decide to cut his hair, but then again, the reason for keeping it must have a basis in what is good and right. For example, I would try to teach my children about the value of kindness and respect (towards her mother in this context) hence reason not to give in to temptation to cut their hair. However, even this can’t be forced and I’d need to remind myself of the Middle Way.</p><p></p><p>Indeed in light of this latter concept, the teachings on the harm of lying, stealing, sexual misconduct, killing and taking of intoxicants, is put forward as “training rules” and not as commandments. The idea is that while one sees the truth in principle, about the harm in these five kinds of actions, in practice however, without wisdom being developed along side, one ends up following rules with a mind often more harmful than that which one thinks to refrain from. In other words it is better to end up making mistakes now and then with regard to these five actions, than to make those that are worse but hidden by the ‘self image’ invariably resulted. </p><p></p><p>Now, restraint from lying, stealing, sexual misconduct and killing are not doubt good since they are indeed right causes leading to corresponding results. But even here as explained above, the likelihood of going about them wrongly, such as when seeing them as commandments to follow rather than something which requires understanding is always there. When it comes to such things as maintaining long hair however, where is there any good being pointed at?!</p><p></p><p>So perhaps you should begin by separating the issue of hair and its place in your work from religious considerations. Indeed you wouldn’t even have to think then, in terms of being a skeptic and free thinker, because as far as I’m concerned, this is another unnecessary burden that you are carrying. If good has been got from your following Guru Nanak’s teachings, there is no reason that you would not continue to learn more. It is hard for parents to be convinced by their children’s reasoning especially when it comes to the matter of religion. But I suggest that you try to discuss with them with respect, creating an atmosphere in which they will trust you in your ability to discriminate rightly what is good from what isn’t.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 133028, member: 586"] Dear skeptic.freethinker1, Quote: <<You call my questions a pony trick but you don't realize that this question is very important specially to youngsters because it effects each and every one of us at a very personal level specially to kids during their formative years when they are looking to forge their life long identities. Since they are in school, they don't have enough time or resources to do in depth study of our religion on their own. So they resort to next best thing which is to ask questions from supposedly learned people. >> First of all, when I was your age, I never had any instances of clear thinking. Indeed even now at more than twice your age, unlike you, I am generally so muddle-headed that at times I’m drawn to conclude that I must have only half a brain. However in spite of this, there may be something that you could learn from what I have to say. When I was young, I too was tempted to cut my hair but my reason however, was mostly the outer appearance. There was fear of displeasing my parents but also that in fact if I did cut my hair, I may end up exposing an even uglier ‘actual appearance’, and so I decided that better this remain hidden underneath the outer distractions of hair, turban and beard. :-( Later I would have ended up doing it anyway, after also taking into account such things as discomfort and inconvenience. However by then, not only there was fear, but mingled with this, also some respect for my parents. Besides, the young person’s idealistic thoughts about how I should not give in to the expectations of a society that tends to mock and look down upon Sikhs and other similar minority groups, was quite a strong motivation. Related to this were such thoughts as, “I must have good enough reason for cutting my hair” or “Why I should be other than who I am?” which in fact were the main driving force for the position being maintained up until quite recently. Now of course, these questions do not arise. But still if I did not have a family to think about, I’d just shave and go around bald. This of course has nothing to do with any aim to develop wisdom and other good qualities; in fact it would likely condition some attachment, but surely one not worse than if I continued to maintain my hair. The implication here is that the interest in developing understanding has its causes completely unrelated to whether I have long hair or am completely bald. I think this is very important to note. In other words, thoughts about keeping hair in the context of developing good qualities, is I believe, very misleading. Those who try to justify by giving such reasons as done here, are in my opinion, just increasing their ignorance and attachments and moving even more away from the ideals set and wish to move towards. I have young children, both boys. Soon they’d be faced with the kind of situation, as you say, most youngsters face. My wife is a devout Sikh and so my children would know not to even question such things in front of her. I of course, would rather have them cut their hair, knowing that they don’t possess the kind of understanding which would allow them not to react to societal influences negatively leading them to then end up suppressing much and thereby accumulating more bad than any good. There is quite a bit of discrimination against Sikhs here in Thailand as it is anywhere outside of Punjab, but this is not the reason why any Sikh should then decide to cut his hair, but then again, the reason for keeping it must have a basis in what is good and right. For example, I would try to teach my children about the value of kindness and respect (towards her mother in this context) hence reason not to give in to temptation to cut their hair. However, even this can’t be forced and I’d need to remind myself of the Middle Way. Indeed in light of this latter concept, the teachings on the harm of lying, stealing, sexual misconduct, killing and taking of intoxicants, is put forward as “training rules” and not as commandments. The idea is that while one sees the truth in principle, about the harm in these five kinds of actions, in practice however, without wisdom being developed along side, one ends up following rules with a mind often more harmful than that which one thinks to refrain from. In other words it is better to end up making mistakes now and then with regard to these five actions, than to make those that are worse but hidden by the ‘self image’ invariably resulted. Now, restraint from lying, stealing, sexual misconduct and killing are not doubt good since they are indeed right causes leading to corresponding results. But even here as explained above, the likelihood of going about them wrongly, such as when seeing them as commandments to follow rather than something which requires understanding is always there. When it comes to such things as maintaining long hair however, where is there any good being pointed at?! So perhaps you should begin by separating the issue of hair and its place in your work from religious considerations. Indeed you wouldn’t even have to think then, in terms of being a skeptic and free thinker, because as far as I’m concerned, this is another unnecessary burden that you are carrying. If good has been got from your following Guru Nanak’s teachings, there is no reason that you would not continue to learn more. It is hard for parents to be convinced by their children’s reasoning especially when it comes to the matter of religion. But I suggest that you try to discuss with them with respect, creating an atmosphere in which they will trust you in your ability to discriminate rightly what is good from what isn’t. [/QUOTE]
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Why Are We Not Allowed To Cut Hair When It's Ok To Cut Nails, Since Both Are Created By God?
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