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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: 163374" data-attributes="member: 586"><p>Aristotle ji,</p><p></p><p></p><p></p><p>Are you suggesting that Buddhism teaches asceticism?</p><p></p><p></p><p></p><p>It has shifted from the initial reference point, namely God and his creation. But it is still about cutting / not cutting hair.</p><p></p><p></p><p></p><p>If Bhagat ji was saying this, it would be understandable. But you had earlier suggested that Sikhs keep hair as mark of connection with the world, so you can't really compare this with a Buddhist monk's decision to shave, can you? </p><p></p><p>My part of the debate started when I suggested that keeping long hair had nothing to do with developing morality or wisdom and that the only good reason for doing so was out of respect for one's parents. Later another member made a reference to Buddhist monks and wondered why they shaved their heads. I responded and it is to this that you gave your own response. </p><p></p><p>Only after did the discussion become one about recluses, namely that some keep long hair and some shave off and whether both or only one is right. In between it was pointed out that Sikhs keep hair as mark of connection with the world (by you) vs. that it is in fact sign of a simple life and detachment(Bhagat ji’s). </p><p></p><p>So yes, there is not just one debate. However it is still all about hair and comes down to whether or not hair serves any practical purpose with regard to the development of goodness and wisdom. </p><p></p><p>The debate is not about Buddhist monks vs. lay Sikhs. So you can't really say that the one's decision to shave and the other's to keep long hair stand in opposition to each other. You can compare Buddhist monks with other recluses and you can compare lay Buddhist with Sikhs, but not this one.</p><p></p><p></p><p></p><p>These questions are different in kind to the one we are discussing.</p><p></p><p></p><p></p><p>"Survival", is this what life is about? Well it appears that you need to reevaluate yourself as to why you are interested in religion. </p><p>Religion is not necessary for 'life' if this in fact is about survival / running towards pleasure and away from pain. But religion actually points to the fact that these are not worthy goals and that being a human, we can rise above them, otherwise it would be no different from animals.</p><p></p><p>The teachings on giving, morality, kindness, compassion and so on, these all encourage being less self-centered and stands opposite to greed, aversion, conceit, miserliness etc. which power the quest for pleasure and for survival.</p><p></p><p>If on the other hand what you are alluding to is the fact that atheists and agnostics can experience goodness even though they reject religion, I say that this is in spite of their rejection. And besides, what they reject may be only those parts which require “belief” such as the idea of God and the attributes given and reasonings made in support. They may be deriving inspiration from other sources, but if this is about giving, morality, kindness etc. then they are in fact *not* rejecting religion, but only the image they have about the different religions out there.</p><p></p><p></p><p></p><p>And I suggested that this should not have been there. But I'm not saying that it should be changed now. What I am trying to encourage is that as individuals, there be some discriminative wisdom towards the issue. The rule should not be clung to and it should not be forced upon others, particularly one's own children. If someone asks you why you keep hair, you can answer that it is the tradition and is something you do not wish to break. But don't start trying to give logical / objective reasons for it, because there is none, and you will only end up taking the attention away from other aspects of the religion and encouraging wrong understanding.</p><p></p><p></p><p></p><p>Do you really believe that the man who was known for pointing out the wrongness of rites and rituals as practiced by Hindus and Muslims would think that there is some religious significance in keeping hair? Would it not have occurred to him that while the Hindu comes across to outsiders as encouraging rites and rituals only during those time that he is engaged in those practices, himself with his long uncut hair would come across to others as attached to rules and rituals any and at all times?</p><p></p><p></p><p></p><p>I'd be the last person to seek a scientific answer. I am interested only in Truth and this is objective field of wisdom, not of science. And I have yet to hear a “wise” argument with regard to keeping Kesh……</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 163374, member: 586"] Aristotle ji, Are you suggesting that Buddhism teaches asceticism? It has shifted from the initial reference point, namely God and his creation. But it is still about cutting / not cutting hair. If Bhagat ji was saying this, it would be understandable. But you had earlier suggested that Sikhs keep hair as mark of connection with the world, so you can't really compare this with a Buddhist monk's decision to shave, can you? My part of the debate started when I suggested that keeping long hair had nothing to do with developing morality or wisdom and that the only good reason for doing so was out of respect for one's parents. Later another member made a reference to Buddhist monks and wondered why they shaved their heads. I responded and it is to this that you gave your own response. Only after did the discussion become one about recluses, namely that some keep long hair and some shave off and whether both or only one is right. In between it was pointed out that Sikhs keep hair as mark of connection with the world (by you) vs. that it is in fact sign of a simple life and detachment(Bhagat ji’s). So yes, there is not just one debate. However it is still all about hair and comes down to whether or not hair serves any practical purpose with regard to the development of goodness and wisdom. The debate is not about Buddhist monks vs. lay Sikhs. So you can't really say that the one's decision to shave and the other's to keep long hair stand in opposition to each other. You can compare Buddhist monks with other recluses and you can compare lay Buddhist with Sikhs, but not this one. These questions are different in kind to the one we are discussing. "Survival", is this what life is about? Well it appears that you need to reevaluate yourself as to why you are interested in religion. Religion is not necessary for 'life' if this in fact is about survival / running towards pleasure and away from pain. But religion actually points to the fact that these are not worthy goals and that being a human, we can rise above them, otherwise it would be no different from animals. The teachings on giving, morality, kindness, compassion and so on, these all encourage being less self-centered and stands opposite to greed, aversion, conceit, miserliness etc. which power the quest for pleasure and for survival. If on the other hand what you are alluding to is the fact that atheists and agnostics can experience goodness even though they reject religion, I say that this is in spite of their rejection. And besides, what they reject may be only those parts which require “belief” such as the idea of God and the attributes given and reasonings made in support. They may be deriving inspiration from other sources, but if this is about giving, morality, kindness etc. then they are in fact *not* rejecting religion, but only the image they have about the different religions out there. And I suggested that this should not have been there. But I'm not saying that it should be changed now. What I am trying to encourage is that as individuals, there be some discriminative wisdom towards the issue. The rule should not be clung to and it should not be forced upon others, particularly one's own children. If someone asks you why you keep hair, you can answer that it is the tradition and is something you do not wish to break. But don't start trying to give logical / objective reasons for it, because there is none, and you will only end up taking the attention away from other aspects of the religion and encouraging wrong understanding. Do you really believe that the man who was known for pointing out the wrongness of rites and rituals as practiced by Hindus and Muslims would think that there is some religious significance in keeping hair? Would it not have occurred to him that while the Hindu comes across to outsiders as encouraging rites and rituals only during those time that he is engaged in those practices, himself with his long uncut hair would come across to others as attached to rules and rituals any and at all times? I'd be the last person to seek a scientific answer. I am interested only in Truth and this is objective field of wisdom, not of science. And I have yet to hear a “wise” argument with regard to keeping Kesh…… [/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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