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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: 162631" data-attributes="member: 586"><p>Rajwinder ji,</p><p></p><p></p><p></p><p></p><p></p><p>Well that's the point isn’t it? The fact that there is no mention about what clothes to wear, what food to eat, what languages to speak or whether or not one should keep long or short hair is because doing so would be encouraging of attachment to rules and rituals. </p><p></p><p>Even as an individual if I thought up a symbol, such as 'the sword of wisdom', already this is inviting of attachment and ignorance. Why, because the truth is right here and now to understand or not. If not, even this can be known and would be an instance of some understanding of the truth, plus expression of truthfulness / sincerity. But to think up a symbol with the hope of using it as a reminder, is at that very moment, ignorance of the truth and attachment to a projected aim, also it shows that sincerity is lacking. And from this no good can be expected to follow.</p><p></p><p>So bad enough when the individual creates his own sets of symbols to hold on to and rules to follow, worse is when in the name of Truth these are created by others and we end up believing in and following them. </p><p></p><p>There is much talk about ‘nature’ and how letting the hair grow is to be in line with nature. But this is a picture painted as backdrop used to justify doing what one believes in and nothing more. It is a mind created scenario which has nothing to do with the Truth that is right here and right now. </p><p></p><p>The truth is the truth of this moment. If there is seeing, this is the truth, if it is thinking, then thinking is. This is the “nature” and is what needs to be understood. If anger arises, it is because of nature, and if this is followed immediately by attachment, this too reflects nature. Given this, understanding has to develop “naturally” and therefore to set up rules for this to happen is to be facing exactly in the opposite direction. </p><p></p><p>Therefore when someone questions following particular rules, let us not make it bad by insisting that he does and / or providing misleading reasons for it. Because that would be discouraging understanding the truth of the moment which arose naturally for him due to conditions. Besides, you can see that this is the way that more acceptances of other people happen.</p><p></p><p>In other words, to understand who we are is to understand the world / nature in the only way that is possible. Any other way must be that of “thought” and this is not reality / truth. Symbols and rules in the name of Truth must be the product of wrong understanding and this is worse than just being a diversion, it is downright misleading. And I think this is why Guru Nanak was so much against the kind of thing. </p><p></p><p>In the context of conventional reality where Truth is not being referred to, it is not only fine to have rules, but sometimes even necessary. In the military for example, if there were no rules, the military will not function. I don't have any knowledge about Sikhism, but I remember as a boy having heard that rules were laid out by Guru Gobind Singh for the soldiers who were fighting along his side. This to me sounded like a matter of military discipline, and is fine. But I think it should have ended right there when the situation changed and those Sikhs were not obliged to fight anymore.</p><p></p><p>It is not really my business to question these things, but I was encouraged by Parma ji’s post who pointed out the some people felt constraint due to not having followed all the rules. And it has been part of my thoughts all along that youngsters who have yet to develop any understanding, will naturally react negatively (this includes when they willingly accept those rules) and thereby accumulate more unwholesome tendencies. And so when drpranavsingh ji wrote what he did, I approved of what he said and felt even more motivated.</p><p></p><p>Only a small handful of people read the messages here, which means that I can’t really be a threat to anyone. So don't mind what I've written.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 162631, member: 586"] Rajwinder ji, Well that's the point isn’t it? The fact that there is no mention about what clothes to wear, what food to eat, what languages to speak or whether or not one should keep long or short hair is because doing so would be encouraging of attachment to rules and rituals. Even as an individual if I thought up a symbol, such as 'the sword of wisdom', already this is inviting of attachment and ignorance. Why, because the truth is right here and now to understand or not. If not, even this can be known and would be an instance of some understanding of the truth, plus expression of truthfulness / sincerity. But to think up a symbol with the hope of using it as a reminder, is at that very moment, ignorance of the truth and attachment to a projected aim, also it shows that sincerity is lacking. And from this no good can be expected to follow. So bad enough when the individual creates his own sets of symbols to hold on to and rules to follow, worse is when in the name of Truth these are created by others and we end up believing in and following them. There is much talk about ‘nature’ and how letting the hair grow is to be in line with nature. But this is a picture painted as backdrop used to justify doing what one believes in and nothing more. It is a mind created scenario which has nothing to do with the Truth that is right here and right now. The truth is the truth of this moment. If there is seeing, this is the truth, if it is thinking, then thinking is. This is the “nature” and is what needs to be understood. If anger arises, it is because of nature, and if this is followed immediately by attachment, this too reflects nature. Given this, understanding has to develop “naturally” and therefore to set up rules for this to happen is to be facing exactly in the opposite direction. Therefore when someone questions following particular rules, let us not make it bad by insisting that he does and / or providing misleading reasons for it. Because that would be discouraging understanding the truth of the moment which arose naturally for him due to conditions. Besides, you can see that this is the way that more acceptances of other people happen. In other words, to understand who we are is to understand the world / nature in the only way that is possible. Any other way must be that of “thought” and this is not reality / truth. Symbols and rules in the name of Truth must be the product of wrong understanding and this is worse than just being a diversion, it is downright misleading. And I think this is why Guru Nanak was so much against the kind of thing. In the context of conventional reality where Truth is not being referred to, it is not only fine to have rules, but sometimes even necessary. In the military for example, if there were no rules, the military will not function. I don't have any knowledge about Sikhism, but I remember as a boy having heard that rules were laid out by Guru Gobind Singh for the soldiers who were fighting along his side. This to me sounded like a matter of military discipline, and is fine. But I think it should have ended right there when the situation changed and those Sikhs were not obliged to fight anymore. It is not really my business to question these things, but I was encouraged by Parma ji’s post who pointed out the some people felt constraint due to not having followed all the rules. And it has been part of my thoughts all along that youngsters who have yet to develop any understanding, will naturally react negatively (this includes when they willingly accept those rules) and thereby accumulate more unwholesome tendencies. And so when drpranavsingh ji wrote what he did, I approved of what he said and felt even more motivated. Only a small handful of people read the messages here, which means that I can’t really be a threat to anyone. So don't mind what I've written. [/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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