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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
5ks And Sikh Woman
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<blockquote data-quote="Tejwant Singh" data-source="post: 3094" data-attributes="member: 138"><p><strong>Re: 5 ks for women</strong></p><p></p><p>Exactly my point Sevadaar Singh ji. Sikhi is based on Bhavnah- true intentions of a seeker-. However lets play devil's advocate so that we can glance at the other side which becomes a bit darker.</p><p> </p><p>Gurbani is full of verses which talks about looking after Tun-physical body- before we can start taking care of Mun-mind.</p><p> </p><p><em>Tun, mun, dhan sabh somp Guru koh, Hukum maniiei paiiei.</em></p><p><em>Only by fine tuning our Body, Soul and Mind we can begin to tread on the sikhi path.</em></p><p> </p><p>As we know it has been asked to us to remain physically fit in order to seek ONE TRUE GOD. This is the HUKUM which all of us must follow. Now if we do not look after our body hence our thighs get bigger and they start rubbing each other which makes the hair thread out. So is this based on Bhavnah or is it intentional?</p><p> </p><p>Now comes another contraversial part. We all know that wearing Kara does shave our wrist hair no matter what its size is. If we do not want this to happen then we should not wear it. Plain and simple. So shall we say Guru Gobind Singh contradicted himself by telling us to keep unshorn bodily hair and in the same token he gave us a symbol to wear which does shave it?</p><p> </p><p>Which is NOT possible.</p><p> </p><p>In the both cases mentioned above it is NOT the question of our Bhavnah but it is a result of cause and effect.</p><p> </p><p>We should have more of these contraversial topics, for NOT to create a sense of righteousness in the writer but to challenge ourselves towards critical thinking. This is a work out for Mun.</p><p> </p><p>Now coming back to our original topic, symbols created by Guru Gobind Singh ji are not gender based. All seekers have the same Kakaars if they follow the SIKHI PATH. Keeping that in mind we can not change the Kakaar KESH into KESHKI to forward our personal agenda. By doing this we are destroying the gender equality, the foundation stone of Sikhi as we are all very well aware of the fact that only a very few Amritdhari Singhnees wear turbans/keshkis.</p><p> </p><p>In closing I would l like to say that only by further discussing the matter we may find out that there may be a difference between Roms and Kesh or may be not. But only by interacting we can learn and carry on our Sikhi marg.</p><p> </p><p>Tejwant</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 3094, member: 138"] [b]Re: 5 ks for women[/b] Exactly my point Sevadaar Singh ji. Sikhi is based on Bhavnah- true intentions of a seeker-. However lets play devil's advocate so that we can glance at the other side which becomes a bit darker. Gurbani is full of verses which talks about looking after Tun-physical body- before we can start taking care of Mun-mind. [i]Tun, mun, dhan sabh somp Guru koh, Hukum maniiei paiiei.[/i] [i]Only by fine tuning our Body, Soul and Mind we can begin to tread on the sikhi path.[/i] As we know it has been asked to us to remain physically fit in order to seek ONE TRUE GOD. This is the HUKUM which all of us must follow. Now if we do not look after our body hence our thighs get bigger and they start rubbing each other which makes the hair thread out. So is this based on Bhavnah or is it intentional? Now comes another contraversial part. We all know that wearing Kara does shave our wrist hair no matter what its size is. If we do not want this to happen then we should not wear it. Plain and simple. So shall we say Guru Gobind Singh contradicted himself by telling us to keep unshorn bodily hair and in the same token he gave us a symbol to wear which does shave it? Which is NOT possible. In the both cases mentioned above it is NOT the question of our Bhavnah but it is a result of cause and effect. We should have more of these contraversial topics, for NOT to create a sense of righteousness in the writer but to challenge ourselves towards critical thinking. This is a work out for Mun. Now coming back to our original topic, symbols created by Guru Gobind Singh ji are not gender based. All seekers have the same Kakaars if they follow the SIKHI PATH. Keeping that in mind we can not change the Kakaar KESH into KESHKI to forward our personal agenda. By doing this we are destroying the gender equality, the foundation stone of Sikhi as we are all very well aware of the fact that only a very few Amritdhari Singhnees wear turbans/keshkis. In closing I would l like to say that only by further discussing the matter we may find out that there may be a difference between Roms and Kesh or may be not. But only by interacting we can learn and carry on our Sikhi marg. Tejwant [/QUOTE]
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