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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="BhagatSingh" data-source="post: 163252" data-attributes="member: 2610"><p>Confused ji,</p><p></p><p></p><p>I am not sure where they are getting that from. You'll notice it's only householder Sikhs saying that. This is the "householder bias" on the internet. You don't hear from Nihangs or Udasis as they are monks and ascetics, they live such a lifestyle where they don't have computers...</p><p></p><p>Gursikhs possess the qualities of both a householder and renunciate. - 131</p><p>One who knows God is approved whether he is a householder or a renunciate. - 385, 1329</p><p>A true householder, a true renunciate is one who recognizes his own Self. - 1332</p><p></p><p></p><p>Nope no marked difference in Sikh teachings. The teachings for them and lay persons are the same as laid out in Sri Guru Granth Sahib Ji and Dasam Granth. Although, sometimes Gurus do speak to renunciates and householders separately. </p><p></p><p>There is an additional strict code of conduct for Khalsa and Nihangs and that is the <em>rehitnama</em>. Nihangs also have another text that they venerate, namely Sarbloh Granth. I don't know much about this text.</p><p></p><p>Don't know of any such codes for Udasis. They probably do have their own code.</p><p></p><p></p><p></p><p>Yes the idea of simplicity is very well related to the idea of renunciation. This is the real reason for not cutting hair. Apparently, the exact same reason is also the reason for cutting hair. The world is an odd place indeed.</p><p></p><p>Sikhs did not always wear turbans, they simply covered their hair with caps (seli topi). This tradition was started by the sixth Guru, who on his ceremony of receiving Guruship asked Baba Buddha ji to place a turban and plume on his head rather than a cap. The sixth Guru and tenth Guru saw these caps as the symbol of pacifism and slavery and urged all warriors to wear turbans. They themselves wore turbans. </p><p></p><p>Udasis who existed prior to the guruship of the sixth Guru did/do not wear turbans but Nihangs, on the other hand, come from the time of the sixth Guru and so they wear turbans. Now during the rule of the tenth Guru, we an increasing number of Shaivite recruits in the army. This lead to a distinct Nihang turban style and symbolism.</p><p></p><p></p><p></p><p></p><p>Easier is not an issue for monks. Monks aren't necessarily looking for easy things. Both are quite practical. Hence why we see both.</p><p></p><p></p><p></p><p>Well mark of monkhood is one practical purpose. Another is simplicity. Another is a mark of renunciation and detachment.</p><p></p><p>These are all practical purposes.</p><p></p><p></p><p></p><p>The reasons for keeping of hair are the same reason why renunciates/ascetics keep hair - simplicity and detachment from the world.</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 163252, member: 2610"] Confused ji, I am not sure where they are getting that from. You'll notice it's only householder Sikhs saying that. This is the "householder bias" on the internet. You don't hear from Nihangs or Udasis as they are monks and ascetics, they live such a lifestyle where they don't have computers... Gursikhs possess the qualities of both a householder and renunciate. - 131 One who knows God is approved whether he is a householder or a renunciate. - 385, 1329 A true householder, a true renunciate is one who recognizes his own Self. - 1332 Nope no marked difference in Sikh teachings. The teachings for them and lay persons are the same as laid out in Sri Guru Granth Sahib Ji and Dasam Granth. Although, sometimes Gurus do speak to renunciates and householders separately. There is an additional strict code of conduct for Khalsa and Nihangs and that is the [I]rehitnama[/I]. Nihangs also have another text that they venerate, namely Sarbloh Granth. I don't know much about this text. Don't know of any such codes for Udasis. They probably do have their own code. Yes the idea of simplicity is very well related to the idea of renunciation. This is the real reason for not cutting hair. Apparently, the exact same reason is also the reason for cutting hair. The world is an odd place indeed. Sikhs did not always wear turbans, they simply covered their hair with caps (seli topi). This tradition was started by the sixth Guru, who on his ceremony of receiving Guruship asked Baba Buddha ji to place a turban and plume on his head rather than a cap. The sixth Guru and tenth Guru saw these caps as the symbol of pacifism and slavery and urged all warriors to wear turbans. They themselves wore turbans. Udasis who existed prior to the guruship of the sixth Guru did/do not wear turbans but Nihangs, on the other hand, come from the time of the sixth Guru and so they wear turbans. Now during the rule of the tenth Guru, we an increasing number of Shaivite recruits in the army. This lead to a distinct Nihang turban style and symbolism. Easier is not an issue for monks. Monks aren't necessarily looking for easy things. Both are quite practical. Hence why we see both. Well mark of monkhood is one practical purpose. Another is simplicity. Another is a mark of renunciation and detachment. These are all practical purposes. The reasons for keeping of hair are the same reason why renunciates/ascetics keep hair - simplicity and detachment from the 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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