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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: 163069" data-attributes="member: 586"><p>Gyani ji,</p><p></p><p></p><p>I don't fit the bill, and I've never given this any thought before. The solution would be to do some research, but this I'm not good at doing. But being the more knowledgeable member in this regard, I'll express some thoughts. </p><p></p><p></p><p></p><p></p><p></p><p>First, I think that you are wrong to make the kind of comparison. Sikhs unlike Buddhists do not have the monastic tradition as part of their system of thought. In Buddhism there are monks, nuns (for want of a better word), laymen and laywomen, whereas Sikhs I think, only have laymen and laywomen. So if you want to compare, then it must be between laypeople and not laypeople vs. monks.</p><p></p><p>Comparing laypeople we can see that while Sikhs encourage keeping hair for all, in Buddhism there are no rules in this regard. A bald Sikh is one who would have gone against the tradition, whereas a bald lay Buddhist is just one of many possible choices and he is no more or less a Buddhist by virtue of this. Monks on the other hand must all have a shaven head. Why, I am not sure because it has never occurred to me to try to find out, but I do have some thoughts and will give them to you.</p><p></p><p>A monk, idealistically, is one who has given up the household life after seeing the dustiness of such a life. He therefore has decided to lead a simple life without any possessions except the basic requisites needed to sustain life. Hair as we know is object of vanity and it is my guess that one of the reason why monks shave off their hair completely is to remind them about this. Besides if monks were allowed to keep their hair, how long or how short, with sideburns or not, mustache and beard or none, these would be considerations that clearly take the attention away from the real aim, namely the development of wisdom and detachment.</p><p></p><p>Also in a community, there have to be set of rules both in conduct as well as appearance so as to allow smooth functioning of the whole. If therefore, monks were allowed to keep hair, there'd be so much distraction for each individual followed by comparison and this is chaotic. And I suppose also, that no hair is practical in terms of hygiene and this is in line with the spirit of a simple life. </p><p></p><p>But I'll try to find out more when next I meet my friends.</p><p></p><p></p><p></p><p></p><p>I think you could have avoided making the kind of remark as in the last one!</p><p></p><p>Anyway, the first monks under the Buddha were all enlightened whose behavior was perfect and therefore no rules existed at the time. Gradually as time passed by, people with less than perfect understanding and virtue started to ordain and one by one conducted themselves in such a way that rules had to be created so as to discourage repetition of such behavior. These rules were however all in line with natural laws such that any monk with understanding will see them as reminders about what is good and worthwhile and all of them supports for the development of understanding. </p><p></p><p>But of course as time passed by even more, those same rules became such that monks would either follow or break them but with no understanding either way. And this is the situation of Viharas in KL and everywhere else in the world today. So I don't think that these are the places one goes to in order to ask the kind of questions with the expectation of getting the correct answer.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 163069, member: 586"] Gyani ji, I don't fit the bill, and I've never given this any thought before. The solution would be to do some research, but this I'm not good at doing. But being the more knowledgeable member in this regard, I'll express some thoughts. First, I think that you are wrong to make the kind of comparison. Sikhs unlike Buddhists do not have the monastic tradition as part of their system of thought. In Buddhism there are monks, nuns (for want of a better word), laymen and laywomen, whereas Sikhs I think, only have laymen and laywomen. So if you want to compare, then it must be between laypeople and not laypeople vs. monks. Comparing laypeople we can see that while Sikhs encourage keeping hair for all, in Buddhism there are no rules in this regard. A bald Sikh is one who would have gone against the tradition, whereas a bald lay Buddhist is just one of many possible choices and he is no more or less a Buddhist by virtue of this. Monks on the other hand must all have a shaven head. Why, I am not sure because it has never occurred to me to try to find out, but I do have some thoughts and will give them to you. A monk, idealistically, is one who has given up the household life after seeing the dustiness of such a life. He therefore has decided to lead a simple life without any possessions except the basic requisites needed to sustain life. Hair as we know is object of vanity and it is my guess that one of the reason why monks shave off their hair completely is to remind them about this. Besides if monks were allowed to keep their hair, how long or how short, with sideburns or not, mustache and beard or none, these would be considerations that clearly take the attention away from the real aim, namely the development of wisdom and detachment. Also in a community, there have to be set of rules both in conduct as well as appearance so as to allow smooth functioning of the whole. If therefore, monks were allowed to keep hair, there'd be so much distraction for each individual followed by comparison and this is chaotic. And I suppose also, that no hair is practical in terms of hygiene and this is in line with the spirit of a simple life. But I'll try to find out more when next I meet my friends. I think you could have avoided making the kind of remark as in the last one! Anyway, the first monks under the Buddha were all enlightened whose behavior was perfect and therefore no rules existed at the time. Gradually as time passed by, people with less than perfect understanding and virtue started to ordain and one by one conducted themselves in such a way that rules had to be created so as to discourage repetition of such behavior. These rules were however all in line with natural laws such that any monk with understanding will see them as reminders about what is good and worthwhile and all of them supports for the development of understanding. But of course as time passed by even more, those same rules became such that monks would either follow or break them but with no understanding either way. And this is the situation of Viharas in KL and everywhere else in the world today. So I don't think that these are the places one goes to in order to ask the kind of questions with the expectation of getting the correct answer. [/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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