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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="Archived_member14" data-source="post: 163338" data-attributes="member: 586"><p>Bhagat ji,</p><p></p><p></p><p></p><p></p><p>I think many who think that way, do so not because they themselves are householders, but because of what they draw from the teachings. What I believe is that people are inspired mostly by Guru Nanak, and not only was he a householder, but what he taught pointed to the some errors in thought and understanding on the part of those who decide to leave the household life. And since I think, the Nihang and Udasi tradition came not from Guru Nanak, but those after him; it is understandable that they will not be taken seriously. If this is the case, it is something that I am inclined to agree with. Why?</p><p></p><p>In Buddhism there is only one leader towards whom everyone has the highest respect, the Buddha. The monk tradition was started by him and all the rules were the product of his great wisdom. No monk with any degree of understanding would therefore think to change the rules or add any new ones. Indeed soon after the Buddha's death, during the first council, a few monks wondered if some of the so-called “minor rules” could be dropped. But no, they decided that they not. After all, although they appear not so necessary, are at the same time, not a hindrance. But more importantly, they knew that if one can be dropped now, others will also be dropped by the generations to come, and that would mean complete destruction of the teachings. </p><p></p><p>All the Buddhist traditions which came later, where not only new rules were created, but in fact new teachings added and quite perverted, is evidence of the effect of anything short of great wisdom. Actually, no wisdom at all but instead much conceit and wrong understanding, after all, why not encourage strict following of the existing rules and teachings if that is what came from the Buddha himself?</p><p></p><p>The point I am trying to make is that, for a community of recluse to function optimally, there must be rules which is result of great wisdom; anything short of this is likely to have elements of corruption. To decide on one's own the rules to follow, must be other than wisdom. Those who do this are on a wrong path. </p><p></p><p></p><p></p><p>And this was said by the Buddha: </p><p></p><p>"He who practices this practice of the Arousing of Mindfulness is called a bhikkhu." He who follows the teaching, be he a shining one [deva] or a human, is indeed called a bhikkhu. Accordingly it is said:</p><p></p><p>"Well-dressed one may be, but if one is calm,</p><p> Tamed, humble, pure, a man who does no harm</p><p> To aught that lives, that one's a brahman true.</p><p> An ascetic and mendicant too."</p><p></p><p></p><p></p><p>I was asking about codes of conduct and not the basic teachings. The codes of conduct differentiate the way of life between the lay person and the monk, even though both are taught the same teachings.</p><p></p><p></p><p></p><p>Although the Basket of Discipline is for monks, a householder with any degree of understanding will no doubt find much inspiration from reading it. I wonder if it is the same with the above mentioned text?</p><p></p><p></p><p></p><p>Well, not odd, but what is. And what is it? Is it as you say, the same, to keep the hair or shave it? I don't think so. According to the Buddhist and as I pointed out, hair is not conducive to the simple life at all. After all, it needs to be well kept, made sure that it is cleaned, causes the parts under it to sweat and therefore smell, comes in the way while doing most things, including bathing, going to the toilet and eating food. Is this being simple? Reminds me of the hippies, not just the appearance but more the idealistic attitude.</p><p></p><p></p><p></p><p>If one must have long hair, then it is better that one ties it into a joora and cover it.</p><p></p><p> </p><p></p><p>I'm almost certain that many of those long-haired recluses would get very upset if someone secretly cut their hair, since they would surely have grown to have great attachment to the idea of keeping it uncut. The question to ask is, why keep and not cut it?</p><p></p><p>The reason why some keep and some don't is not because both are correct. It is either both are wrong or only one is correct. </p><p></p><p>Easy is not an issue, but there is a difference between keeping long hair and not, and wisdom chooses the latter.</p><p></p><p></p><p></p><p>To go by “marks” is practical? It is a proliferation of view and easy object of attachment. Not simple and not practical at all!</p><p></p><p></p><p></p><p>To do something symbolically is not an instance of understanding and therefore can’t be detachment, but must instead be the stuff of attachment.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 163338, member: 586"] Bhagat ji, I think many who think that way, do so not because they themselves are householders, but because of what they draw from the teachings. What I believe is that people are inspired mostly by Guru Nanak, and not only was he a householder, but what he taught pointed to the some errors in thought and understanding on the part of those who decide to leave the household life. And since I think, the Nihang and Udasi tradition came not from Guru Nanak, but those after him; it is understandable that they will not be taken seriously. If this is the case, it is something that I am inclined to agree with. Why? In Buddhism there is only one leader towards whom everyone has the highest respect, the Buddha. The monk tradition was started by him and all the rules were the product of his great wisdom. No monk with any degree of understanding would therefore think to change the rules or add any new ones. Indeed soon after the Buddha's death, during the first council, a few monks wondered if some of the so-called “minor rules” could be dropped. But no, they decided that they not. After all, although they appear not so necessary, are at the same time, not a hindrance. But more importantly, they knew that if one can be dropped now, others will also be dropped by the generations to come, and that would mean complete destruction of the teachings. All the Buddhist traditions which came later, where not only new rules were created, but in fact new teachings added and quite perverted, is evidence of the effect of anything short of great wisdom. Actually, no wisdom at all but instead much conceit and wrong understanding, after all, why not encourage strict following of the existing rules and teachings if that is what came from the Buddha himself? The point I am trying to make is that, for a community of recluse to function optimally, there must be rules which is result of great wisdom; anything short of this is likely to have elements of corruption. To decide on one's own the rules to follow, must be other than wisdom. Those who do this are on a wrong path. And this was said by the Buddha: "He who practices this practice of the Arousing of Mindfulness is called a bhikkhu." He who follows the teaching, be he a shining one [deva] or a human, is indeed called a bhikkhu. Accordingly it is said: "Well-dressed one may be, but if one is calm, Tamed, humble, pure, a man who does no harm To aught that lives, that one's a brahman true. An ascetic and mendicant too." I was asking about codes of conduct and not the basic teachings. The codes of conduct differentiate the way of life between the lay person and the monk, even though both are taught the same teachings. Although the Basket of Discipline is for monks, a householder with any degree of understanding will no doubt find much inspiration from reading it. I wonder if it is the same with the above mentioned text? Well, not odd, but what is. And what is it? Is it as you say, the same, to keep the hair or shave it? I don't think so. According to the Buddhist and as I pointed out, hair is not conducive to the simple life at all. After all, it needs to be well kept, made sure that it is cleaned, causes the parts under it to sweat and therefore smell, comes in the way while doing most things, including bathing, going to the toilet and eating food. Is this being simple? Reminds me of the hippies, not just the appearance but more the idealistic attitude. If one must have long hair, then it is better that one ties it into a joora and cover it. I'm almost certain that many of those long-haired recluses would get very upset if someone secretly cut their hair, since they would surely have grown to have great attachment to the idea of keeping it uncut. The question to ask is, why keep and not cut it? The reason why some keep and some don't is not because both are correct. It is either both are wrong or only one is correct. Easy is not an issue, but there is a difference between keeping long hair and not, and wisdom chooses the latter. To go by “marks” is practical? It is a proliferation of view and easy object of attachment. Not simple and not practical at all! To do something symbolically is not an instance of understanding and therefore can’t be detachment, but must instead be the stuff of attachment. [/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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