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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 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: 133488" data-attributes="member: 586"><p>Jasdir ji,</p><p></p><p></p><p></p><p></p><p></p><p>Years ago on reading one very popular Zen book I came upon the idea that if one sat up in a lotus posture ready to meditate, this is already an expression of the Buddha qualities. At the time I was attracted to the idea, and on a few occasions when I would sit to meditate, the thought gave rise to a sense of achievement. Almost ten years later when I started to meditate again, although by this time I did not believe in the concept of Buddha Nature any more, nevertheless I still had so much attachment to the idea of ‘meditation’ that I relished at the thought of my children starting to do similarly from a very young age.</p><p></p><p>Clearly, there was nothing that I could point to as having been ‘understood’ as a result of my own meditation practice. Yet I was ready to put my children through any difficulty that must accompany the process of getting them started in this particular activity. On hindsight, it appears that I was only imitating others and wanted my children to do the same. It was indeed an inclination for and attachment to ‘rite and ritual’ which was the driving force. </p><p></p><p>Now, another ten years down the road, I hesitate to ask my children to ‘give’, lest they do so with an attitude encouraging of a reliance on ‘out ward’ behaviour, rather than understanding the state of mind from which all actions through speech and body generates. In other words, now I would not imitate anyone nor ask my children to follow me or anyone else’s outward actions. </p><p></p><p></p><p>The inclination to imitate and following rites and rituals is deeply rooted and can arise at any time for us, those who have yet so little understanding. Just as the idea of sitting cross-legged being an expression of Buddha nature was so attractive to me at one time, the idea you propose above, is likewise full of danger in this regard. I’d say, it *is* the stuff of rite and ritual!</p><p></p><p>I don’t know about anyone else, but Guru Nanak, the person well known for pointing out the silliness and danger of following ritualistic behaviour, it would seem that he couldn’t have taught what you claim he did. It is almost like believing in magic, what you say.... Dressing up like how the Guru did believing that one day you will then come to understand what he did.</p><p>======</p><p>Quote:</p><p>>>Well to express the proper feelings i am not having proper words,or it would be a lengthy chapter,</p><p>i think this is not the matter of mare talkings,<end quote></p><p></p><p></p><p>You mean no need to discuss and ask questions, but just follow what you have been told to do? And why would someone who has developed understanding not be able to express what he has come to understand? There is the conditioned reality and there is the unconditioned reality. Growth in wisdom is growing also in the ability to point out with increased precision, the nature of the former and with the help of this, in terms of negation, what the latter is about. </p><p></p><p>On the other hand, it is symptomatic of the deluded person that he is vague in his expressions and sometimes making reference to some phenomena imagined, to say then that this is beyond description, thereby clearing himself of responsibility for substantiating his claims.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 133488, member: 586"] Jasdir ji, Years ago on reading one very popular Zen book I came upon the idea that if one sat up in a lotus posture ready to meditate, this is already an expression of the Buddha qualities. At the time I was attracted to the idea, and on a few occasions when I would sit to meditate, the thought gave rise to a sense of achievement. Almost ten years later when I started to meditate again, although by this time I did not believe in the concept of Buddha Nature any more, nevertheless I still had so much attachment to the idea of ‘meditation’ that I relished at the thought of my children starting to do similarly from a very young age. Clearly, there was nothing that I could point to as having been ‘understood’ as a result of my own meditation practice. Yet I was ready to put my children through any difficulty that must accompany the process of getting them started in this particular activity. On hindsight, it appears that I was only imitating others and wanted my children to do the same. It was indeed an inclination for and attachment to ‘rite and ritual’ which was the driving force. Now, another ten years down the road, I hesitate to ask my children to ‘give’, lest they do so with an attitude encouraging of a reliance on ‘out ward’ behaviour, rather than understanding the state of mind from which all actions through speech and body generates. In other words, now I would not imitate anyone nor ask my children to follow me or anyone else’s outward actions. The inclination to imitate and following rites and rituals is deeply rooted and can arise at any time for us, those who have yet so little understanding. Just as the idea of sitting cross-legged being an expression of Buddha nature was so attractive to me at one time, the idea you propose above, is likewise full of danger in this regard. I’d say, it *is* the stuff of rite and ritual! I don’t know about anyone else, but Guru Nanak, the person well known for pointing out the silliness and danger of following ritualistic behaviour, it would seem that he couldn’t have taught what you claim he did. It is almost like believing in magic, what you say.... Dressing up like how the Guru did believing that one day you will then come to understand what he did. ====== Quote: >>Well to express the proper feelings i am not having proper words,or it would be a lengthy chapter, i think this is not the matter of mare talkings,<end quote> You mean no need to discuss and ask questions, but just follow what you have been told to do? And why would someone who has developed understanding not be able to express what he has come to understand? There is the conditioned reality and there is the unconditioned reality. Growth in wisdom is growing also in the ability to point out with increased precision, the nature of the former and with the help of this, in terms of negation, what the latter is about. On the other hand, it is symptomatic of the deluded person that he is vague in his expressions and sometimes making reference to some phenomena imagined, to say then that this is beyond description, thereby clearing himself of responsibility for substantiating his claims. [/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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