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Gurbani (14-53)
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Gurbani (71-74)
Pahre (74-78)
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Vaar Siri Raag (83-91)
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ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
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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)
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Thintteen (343-344)
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Bhagat Bani (345-346)
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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)
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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="BhagatSingh" data-source="post: 164195" data-attributes="member: 2610"><p>Let's not.</p><p></p><p></p><p>Yes, that is what I responded to. I am not familiar enough with Sarbloh Granth or the rehitnamas written by Guru Gobind Singh ji's contemporaries to give you a response.</p><p></p><p></p><p>I will continue to speak for other people when I wish. In general Sikhs (the ones that keep hair including myself) know how to handle hair, the ones that handle them can keep them. If you cannot handle long hair you are not going to keep it, it's as simple as that. If you cannot ride a bike you are less likely to keep one around. </p><p></p><p></p><p></p><p>Yes knowing how to handle means you know how to solve the problems that arise.</p><p></p><p></p><p> </p><p>Hahaha most Indians who renounce the householder life, keep long hair. Many enlightened sages kept their hair. They just let them grow out. It is not a problem like you are making it out to be.</p><p></p><p></p><p>False. Know-how comes from wisdom. Brushing your teeth comes from wisdom. Yes some people brush their teeth because their parents told them, but others brush them because they are wise enough to know what the consequences of not brushing once's teeth.</p><p></p><p>"Why don't Buddhist monks remove their teeth? Because then they won't have to brush them, it will make their life even simpler. Are they attached to their teeth?"</p><p>Do you see the problem here with the above? That is how I hear you speak.</p><p></p><p></p><p>Although there are some important differences between long hair and nails, namely manageability, keeping long nails is fine too. It's how you deal with it.</p><p></p><p></p><p>No long hair does not encourage conceit, no more than a shaved head. This is just a false perception you have. </p><p></p><p>If you think removing parts of the body means you are living simply then you should just continue to remove parts of the body, till you are dead. That would be the simplest of living. Hahaha! lol</p><p></p><p>On a serious note, that's true. To live as if you are dead is the simplest way to live. Without possessions, without the 5 thieves, without a sense of self, without an identity, without a tribe, without this and without that. When you clear your life of all the peripheral junk, all you have is life in it's simplest form. One may have those things but one must live with detachment, almost as if one didn't have those things. This is what makes for simplest living. Having hair or not is rather insignificant here.</p><p></p><p></p><p></p><p>I didn't. I factored in change. Don't read the word society if it bugs you.</p><p></p><p>The point I am making is no matter who you think you are, you are likely to get attached to that. If a Buddhist monk shaves his head and if for some reason he can't or is forced to change his image, he would be quite upset.</p><p></p><p></p><p>I know.</p><p></p><p></p><p>Images are always present. Whether you have hair or not. I am sure Buddhist monks are also motivated to a good extent by the idea of what Buddhist monks should look like. There is an image of a Buddhist monk with a bald head. Any time you have a monk and he has no hair...</p><p>If he has orange and red robes, I think "Buddhist" </p><p>If he has white robes "a Jain monk"</p><p>If he has no robes, or long hair "could be a Hindu monk"</p><p></p><p>Image is always present. When we learn to detach ourselves from them, this is known as simplicity.</p><p></p><p></p><p></p><p>I am not talking about belief. I am talking about being rooted in God.</p><p></p><p></p><p>Comb? yes. Oil? no. My scalp produces enough oils to cover the length of my hair. Though in general Sikhs do oil their hair. Either way, this is letting it be, cutting it is not.</p><p></p><p></p><p>lol What's the word? When someone thinks they know how the other would respond but they just come across as ______________.</p><p></p><p></p><p></p><p>You are putting words in my mouth. Keeping hair is not the only option I provided. I said you may do whatever you want with it, real simplicty comes from being without the 5 thieves. On the other hand, it is you who says shaving is the only way of simplicity.</p><p></p><p>To clarify, I am not talking about what is natural.</p><p></p><p></p><p>Not exactly, you have not understood it.</p><p> </p><p></p><p>If you take God as an idea, then no doubt what you say is true. But here I am not talking about God as some sort of idea but as a reality.</p><p></p><p>In Sri Guru Granth Sahib Ji, God is described as all-pervading, <em>vartmaan</em>. Vartmaan also means "present moment".</p><p></p><p></p><p></p><p>or attachment towards the idea of not keeping it... (the flip side to aversion)</p><p></p><p></p><p>Yes of course, why else do you wash your face?</p><p></p><p></p><p>No, it is aversion to having a moustache. Common sense dictates that you move it out of the way or simply clean it after you've had your meal. It is not common sense to walk out on your meal to go cut your moustache and return to finish the meal. </p><p></p><p></p><p></p><p>I was responding with regards to the practicality aspect.</p><p>With regards to attachment, it may be easy object of attachment. Any object can be an easy object of attachment, the entire world is, Maya. Marks are just part of maya like anything else. They are no more "easier".</p><p></p><p></p><p></p><p>Mark of inner renunciation as well. (What good is outer renunciation without the inner renunciation?)</p><p></p><p>It could be a symbol I suppose but that does not mean it is there due to the lack of understanding, in fact, it could be the opposite, that once there was understanding, one adopted the symbol.</p><p></p><p></p><p>Identity is every where. Only when one lives completely in the present moment, that there is no identity seeking.</p><p></p><p>Let me rephrase Kabir's salok for you so that you may meditate on it.</p><p>Kabeer, when you are in love with the Present Moment (when you live in it), duality and alienation depart.</p><p>You may have long hair, or you may shave your head bald. ||25||</p><p>page 1365</p></blockquote><p></p>
[QUOTE="BhagatSingh, post: 164195, member: 2610"] Let's not. Yes, that is what I responded to. I am not familiar enough with Sarbloh Granth or the rehitnamas written by Guru Gobind Singh ji's contemporaries to give you a response. I will continue to speak for other people when I wish. In general Sikhs (the ones that keep hair including myself) know how to handle hair, the ones that handle them can keep them. If you cannot handle long hair you are not going to keep it, it's as simple as that. If you cannot ride a bike you are less likely to keep one around. Yes knowing how to handle means you know how to solve the problems that arise. Hahaha most Indians who renounce the householder life, keep long hair. Many enlightened sages kept their hair. They just let them grow out. It is not a problem like you are making it out to be. False. Know-how comes from wisdom. Brushing your teeth comes from wisdom. Yes some people brush their teeth because their parents told them, but others brush them because they are wise enough to know what the consequences of not brushing once's teeth. "Why don't Buddhist monks remove their teeth? Because then they won't have to brush them, it will make their life even simpler. Are they attached to their teeth?" Do you see the problem here with the above? That is how I hear you speak. Although there are some important differences between long hair and nails, namely manageability, keeping long nails is fine too. It's how you deal with it. No long hair does not encourage conceit, no more than a shaved head. This is just a false perception you have. If you think removing parts of the body means you are living simply then you should just continue to remove parts of the body, till you are dead. That would be the simplest of living. Hahaha! lol On a serious note, that's true. To live as if you are dead is the simplest way to live. Without possessions, without the 5 thieves, without a sense of self, without an identity, without a tribe, without this and without that. When you clear your life of all the peripheral junk, all you have is life in it's simplest form. One may have those things but one must live with detachment, almost as if one didn't have those things. This is what makes for simplest living. Having hair or not is rather insignificant here. I didn't. I factored in change. Don't read the word society if it bugs you. The point I am making is no matter who you think you are, you are likely to get attached to that. If a Buddhist monk shaves his head and if for some reason he can't or is forced to change his image, he would be quite upset. I know. Images are always present. Whether you have hair or not. I am sure Buddhist monks are also motivated to a good extent by the idea of what Buddhist monks should look like. There is an image of a Buddhist monk with a bald head. Any time you have a monk and he has no hair... If he has orange and red robes, I think "Buddhist" If he has white robes "a Jain monk" If he has no robes, or long hair "could be a Hindu monk" Image is always present. When we learn to detach ourselves from them, this is known as simplicity. I am not talking about belief. I am talking about being rooted in God. Comb? yes. Oil? no. My scalp produces enough oils to cover the length of my hair. Though in general Sikhs do oil their hair. Either way, this is letting it be, cutting it is not. lol What's the word? When someone thinks they know how the other would respond but they just come across as ______________. You are putting words in my mouth. Keeping hair is not the only option I provided. I said you may do whatever you want with it, real simplicty comes from being without the 5 thieves. On the other hand, it is you who says shaving is the only way of simplicity. To clarify, I am not talking about what is natural. Not exactly, you have not understood it. If you take God as an idea, then no doubt what you say is true. But here I am not talking about God as some sort of idea but as a reality. In Sri Guru Granth Sahib Ji, God is described as all-pervading, [I]vartmaan[/I]. Vartmaan also means "present moment". or attachment towards the idea of not keeping it... (the flip side to aversion) Yes of course, why else do you wash your face? No, it is aversion to having a moustache. Common sense dictates that you move it out of the way or simply clean it after you've had your meal. It is not common sense to walk out on your meal to go cut your moustache and return to finish the meal. I was responding with regards to the practicality aspect. With regards to attachment, it may be easy object of attachment. Any object can be an easy object of attachment, the entire world is, Maya. Marks are just part of maya like anything else. They are no more "easier". Mark of inner renunciation as well. (What good is outer renunciation without the inner renunciation?) It could be a symbol I suppose but that does not mean it is there due to the lack of understanding, in fact, it could be the opposite, that once there was understanding, one adopted the symbol. Identity is every where. Only when one lives completely in the present moment, that there is no identity seeking. Let me rephrase Kabir's salok for you so that you may meditate on it. Kabeer, when you are in love with the Present Moment (when you live in it), duality and alienation depart. You may have long hair, or you may shave your head bald. ||25|| page 1365 [/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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