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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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Sikh Sikhi Sikhism
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: 162686" data-attributes="member: 586"><p>drpranavsingh ji,</p><p></p><p>This is going to ruffle some feathers, but hopefully it will be useful for some in the long run.</p><p></p><p></p><p></p><p></p><p>My impression is different. I read the message as an attempt to highlight two extreme practices, making a statement about the intentions of those who cut their hair which they do not have, and trying to make a case for keeping hair.</p><p></p><p></p><p></p><p></p><p>And the truth is:</p><p>A Sikh who cuts hair does so motivated by attachment and by conceit. A Sikh who maintains hair thinking that it serves some spiritual purpose is motivated by attachment, by conceit and also wrong understanding.</p><p></p><p></p><p></p><p></p><p>And there are more people involved in the kind of activities who do not believe in any religion at all. </p><p></p><p>I know that you are highlighting Sewa here. However, it should be noted that in any particular situation while involved in some activity, there are many different motivations involved and mostly negative ones. </p><p></p><p>One thought of kindness is quickly followed by desire to “do something” and when done, the conceit “I” who does it. Following this, idealistic thoughts are entertained which is expression of more ignorance, attachment and conceit. More importantly however, it usually takes much involvement in “worldly values” to set up an organization with the aim to actualize one’s ideals. And this shows inability to distinguish worldliness from what is the real goal of religion, namely the liberation from the cycle of existence.</p><p></p><p></p><p></p><p></p><p></p><p>I know that you do not intend this, but to me what you say is misleading. Some people will ignore your latter remark while latching on to the other idea, namely that “hair is a manifestation of a higher spiritual state that comes after merging with almighty when appearence doesn't matter any more to mortal beings”.</p><p></p><p>How does unconcern about appearance lead to keeping the hair long? Why would someone whose hair was short, after he has come to realize the Truth suddenly stop cutting his hair? If he still bathes, dresses up, makes an effort to eat, speak and move around, why would he suddenly think not to cut his hair? Beside between short or no hair vs. long hair, in terms of hygiene and general convenience, which is better? </p><p>Moreover, given the image amongst ignorant people regarding a saint being so much to do with appearance, should one suddenly keep long hair and thereby risk sending out the wrong message? </p><p></p><p></p><p></p><p></p><p></p><p>I'm not sure what you are implying, but are you suggesting that a gatra and kirpan have some practical purpose in today's world?</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 162686, member: 586"] drpranavsingh ji, This is going to ruffle some feathers, but hopefully it will be useful for some in the long run. My impression is different. I read the message as an attempt to highlight two extreme practices, making a statement about the intentions of those who cut their hair which they do not have, and trying to make a case for keeping hair. And the truth is: A Sikh who cuts hair does so motivated by attachment and by conceit. A Sikh who maintains hair thinking that it serves some spiritual purpose is motivated by attachment, by conceit and also wrong understanding. And there are more people involved in the kind of activities who do not believe in any religion at all. I know that you are highlighting Sewa here. However, it should be noted that in any particular situation while involved in some activity, there are many different motivations involved and mostly negative ones. One thought of kindness is quickly followed by desire to “do something” and when done, the conceit “I” who does it. Following this, idealistic thoughts are entertained which is expression of more ignorance, attachment and conceit. More importantly however, it usually takes much involvement in “worldly values” to set up an organization with the aim to actualize one’s ideals. And this shows inability to distinguish worldliness from what is the real goal of religion, namely the liberation from the cycle of existence. I know that you do not intend this, but to me what you say is misleading. Some people will ignore your latter remark while latching on to the other idea, namely that “hair is a manifestation of a higher spiritual state that comes after merging with almighty when appearence doesn't matter any more to mortal beings”. How does unconcern about appearance lead to keeping the hair long? Why would someone whose hair was short, after he has come to realize the Truth suddenly stop cutting his hair? If he still bathes, dresses up, makes an effort to eat, speak and move around, why would he suddenly think not to cut his hair? Beside between short or no hair vs. long hair, in terms of hygiene and general convenience, which is better? Moreover, given the image amongst ignorant people regarding a saint being so much to do with appearance, should one suddenly keep long hair and thereby risk sending out the wrong message? I'm not sure what you are implying, but are you suggesting that a gatra and kirpan have some practical purpose in today's world? [/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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