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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: 163109" data-attributes="member: 586"><p>Aristotle ji,</p><p></p><p></p><p></p><p>You either approach this from the standpoint of history or someone interested in understanding the teachings. If the latter, then I think it is wrong to suggest that the Buddha “left the palace to serve as a monk and learn about spiritual traditions”. </p><p></p><p>You must remember first, that the concept of “monk” applies only to those who heard and understood the Buddha's teachings and consequently decided to ordain under his dispensation. So a Buddha-to-be who was yet to become enlightened, could not have been a monk. He did approach several teachers and heard and learned different teachings some even opposed to each other. But he was not satisfied with any of them. So really at no time was he in a situation comparable to the people who later on heard him and became his disciples. </p><p></p><p></p><p></p><p>No follower of the Buddha with any degree of understanding will think to emulate him. It is one thing to understand the Truth after hearing about it and another altogether to discover it on one's own. If a monk is to emulate any quality, it is that of the arahat, the fully enlightened *disciple* of a Buddha and this by virtue of understanding and being able to follow all the 200 plus monastic rules. The Buddha-to-be cutting his hair was symbolic and he did let his hair grow during the time that he was still searching for the Truth. His follower monks shave their hair completely, for reasons I have expressed earlier, and this for the whole time that they remain as monks. </p><p></p><p></p><p></p><p>Within the system of thought there is no place for the idea, so it is not really about permitting or not permitting is it?</p><p></p><p></p><p></p><p>This is new, are you sure about this? In fact I've heard Sikhs trying to justify growing hair by appealing to the fact that some so called ascetic saints also leave their hair uncut…..</p><p></p><p></p><p></p><p>If truth is the aim, why give any thought to such things? </p><p>Is the religion defined by the message or the outward appearance and number of followers?</p><p>What is more valuable, one person who understands or a million who misunderstand?</p><p></p><p></p><p></p><p>I would like to know what you understand by “world” and what you understand by “maya”. To me, from one perspective they are in fact synonyms. I know that Guru Nanak pointed out the danger of Maya, and I must say that it has always been my impression that Sikhs all over do not really understand what maya is. I see that they are in fact very lost in maya, and in trying to justify worldly pursuits appeal to worldly values and say that this is what the Sikhi teaches. In other words they are in the world and are driven by worldly values when they should in fact be aloof. Living in the world, yet not *of* the world.</p><p></p><p>And remember this, Buddhism in having the institution of monkhood is not asking anyone to renounce the world as means to develop wisdom. There are as I pointed out, lay men and lay women as well and one can become enlightened as such. The monkhood is for people with the particular kind of accumulated tendency who have seen through the dustiness of the household life (and this can happen even without understanding the Buddha's teachings) and thereby are inclined to live the life of a recluse. Indeed it would be counterproductive if someone who does not have the accumulated tendency, to ordain as a monk.</p><p></p><p>What then is being encouraged is understanding who one is, as one is. And this means that if one is inclined to living the life of a householder that is what one understands. Likewise if one leans towards being a recluse that is what one understands.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 163109, member: 586"] Aristotle ji, You either approach this from the standpoint of history or someone interested in understanding the teachings. If the latter, then I think it is wrong to suggest that the Buddha “left the palace to serve as a monk and learn about spiritual traditions”. You must remember first, that the concept of “monk” applies only to those who heard and understood the Buddha's teachings and consequently decided to ordain under his dispensation. So a Buddha-to-be who was yet to become enlightened, could not have been a monk. He did approach several teachers and heard and learned different teachings some even opposed to each other. But he was not satisfied with any of them. So really at no time was he in a situation comparable to the people who later on heard him and became his disciples. No follower of the Buddha with any degree of understanding will think to emulate him. It is one thing to understand the Truth after hearing about it and another altogether to discover it on one's own. If a monk is to emulate any quality, it is that of the arahat, the fully enlightened *disciple* of a Buddha and this by virtue of understanding and being able to follow all the 200 plus monastic rules. The Buddha-to-be cutting his hair was symbolic and he did let his hair grow during the time that he was still searching for the Truth. His follower monks shave their hair completely, for reasons I have expressed earlier, and this for the whole time that they remain as monks. Within the system of thought there is no place for the idea, so it is not really about permitting or not permitting is it? This is new, are you sure about this? In fact I've heard Sikhs trying to justify growing hair by appealing to the fact that some so called ascetic saints also leave their hair uncut….. If truth is the aim, why give any thought to such things? Is the religion defined by the message or the outward appearance and number of followers? What is more valuable, one person who understands or a million who misunderstand? I would like to know what you understand by “world” and what you understand by “maya”. To me, from one perspective they are in fact synonyms. I know that Guru Nanak pointed out the danger of Maya, and I must say that it has always been my impression that Sikhs all over do not really understand what maya is. I see that they are in fact very lost in maya, and in trying to justify worldly pursuits appeal to worldly values and say that this is what the Sikhi teaches. In other words they are in the world and are driven by worldly values when they should in fact be aloof. Living in the world, yet not *of* the world. And remember this, Buddhism in having the institution of monkhood is not asking anyone to renounce the world as means to develop wisdom. There are as I pointed out, lay men and lay women as well and one can become enlightened as such. The monkhood is for people with the particular kind of accumulated tendency who have seen through the dustiness of the household life (and this can happen even without understanding the Buddha's teachings) and thereby are inclined to live the life of a recluse. Indeed it would be counterproductive if someone who does not have the accumulated tendency, to ordain as a monk. What then is being encouraged is understanding who one is, as one is. And this means that if one is inclined to living the life of a householder that is what one understands. Likewise if one leans towards being a recluse that is what one understands. [/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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