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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="Harry Haller" data-source="post: 162829" data-attributes="member: 14641"><p>Gentlemen, </p><p></p><p>I have been musing about this for the last few days..</p><p></p><p>We are all at different stages in our lives, some of us are fighting, every day, fighting to survive, fighting to move forward, fighting to sustain, and some of us just have to accept. </p><p></p><p>Allow me to explain, the fifth master, when he was on a boiling hot tava, surrounded by guards, and bearing in mind he had a statement to make, was in a mood of acceptance. He needed to show his captors that no matter what they did to him, he would accept it with grace as Hukam. Contrast this to the tenth master, at war with his enemies, was he in a mood to accept defeat? no, never. </p><p></p><p>If I were on a hot plate, I would want to be doing simram, I would want to escape to the depth of my mind and connect with the molecule of Creator and find a way to rise above what was happening around me. However, if I were on a battleground, it would be the last thing I would want to do, I would want to fight, and to be alert and extremely aware of my surroundings. </p><p></p><p>Personally, my life is a fight. My wife and I are getting close to our fifties with no assets to our name whatsoever. This is not the time for simran, this is the time to use every available resource and make a reasonable nest so that if illness comes to us, we are ready and able to deal with it, without taking a begging bowl to our relatives. Neither of us are in the best of health, but we are happy and we are at peace working our way through this with the blessings of Creator on us as we cut a path through the rough and plan our future. Meditation or simran is not going to help us, it is not going to advance us, it is not going to pay my medical bills, or put food on the table, if I was to believe it was, that then opens the door to superstition, (is not Guruji wonderful, he put food on the table because of our simran), this is not the Sikhism I wish to be part of, the worship/reward cycle can be seen in many other religions, Guru Nanak was completely aware of this, which is why if you read Mool Mantra it is patently obvious that Sikhism is an extremely pragmatic religion which shies away from the blind faith and reliance on miracles that are so popular elsewhere. </p><p></p><p>Chazji, I put it to you that your life is one of acceptance, in which case you are doing exactly the right thing for you, which is simran to gain strength to accept, but mine is one of fight, which is why I cannot even contemplate simran in any other way than in a physical manner, by which I mean to focus, to understand, to implement, to work hard, to set goals, to achieve those goals, to be prepared, but all in the spirit of Sikhi, in a manner befitting a Sikh. </p><p></p><p>That is my take on this subject</p></blockquote><p></p>
[QUOTE="Harry Haller, post: 162829, member: 14641"] Gentlemen, I have been musing about this for the last few days.. We are all at different stages in our lives, some of us are fighting, every day, fighting to survive, fighting to move forward, fighting to sustain, and some of us just have to accept. Allow me to explain, the fifth master, when he was on a boiling hot tava, surrounded by guards, and bearing in mind he had a statement to make, was in a mood of acceptance. He needed to show his captors that no matter what they did to him, he would accept it with grace as Hukam. Contrast this to the tenth master, at war with his enemies, was he in a mood to accept defeat? no, never. If I were on a hot plate, I would want to be doing simram, I would want to escape to the depth of my mind and connect with the molecule of Creator and find a way to rise above what was happening around me. However, if I were on a battleground, it would be the last thing I would want to do, I would want to fight, and to be alert and extremely aware of my surroundings. Personally, my life is a fight. My wife and I are getting close to our fifties with no assets to our name whatsoever. This is not the time for simran, this is the time to use every available resource and make a reasonable nest so that if illness comes to us, we are ready and able to deal with it, without taking a begging bowl to our relatives. Neither of us are in the best of health, but we are happy and we are at peace working our way through this with the blessings of Creator on us as we cut a path through the rough and plan our future. Meditation or simran is not going to help us, it is not going to advance us, it is not going to pay my medical bills, or put food on the table, if I was to believe it was, that then opens the door to superstition, (is not Guruji wonderful, he put food on the table because of our simran), this is not the Sikhism I wish to be part of, the worship/reward cycle can be seen in many other religions, Guru Nanak was completely aware of this, which is why if you read Mool Mantra it is patently obvious that Sikhism is an extremely pragmatic religion which shies away from the blind faith and reliance on miracles that are so popular elsewhere. Chazji, I put it to you that your life is one of acceptance, in which case you are doing exactly the right thing for you, which is simran to gain strength to accept, but mine is one of fight, which is why I cannot even contemplate simran in any other way than in a physical manner, by which I mean to focus, to understand, to implement, to work hard, to set goals, to achieve those goals, to be prepared, but all in the spirit of Sikhi, in a manner befitting a Sikh. That is my take on this subject [/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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