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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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<blockquote data-quote="Archived_Member5" data-source="post: 86811" data-attributes="member: 2249"><p><span style="font-family: 'Baskerville Old Face'"><span style="font-size: 12px"><span style="color: #333333">In an uncertain world and turbulent life, man seeks stability and enlightenment to make sense of the complexities, mysteries and confusion prevalent in his life and the world. Tradition and culture came into being. A set doctrine for all to follow in societies and social circles. This sets our societal expectations of each member of the religion or community and all abide by the laid down statutes. </span></span></span></p><p> <span style="font-family: 'Baskerville Old Face'"><span style="font-size: 12px"><span style="color: #333333"></span></span></span></p><p><span style="font-family: 'Baskerville Old Face'"><span style="font-size: 12px"><span style="color: #333333">The maintaining of tresses is traditional in all cultures especially amongst women. The cutting of hair was the mark of a woman set apart or fallen from grace. With transmigration and multiculturalism we strive to hold onto to a fine and noble culture that breeds wise and strong sons and daughters. In witnessing western nations and races shedding all, tradition and social mores in pursuit of emancipation or in the cause of freedom, we find they have gained nothing, rather a marked decrease in moral fibre, and character. High rates of disease and dysfunction are symptoms of a lack and absence of culture and pastoral guidance.</span></span></span></p><p> <span style="font-family: 'Baskerville Old Face'"><span style="font-size: 12px"><span style="color: #333333"></span></span></span></p><p><span style="font-family: 'Baskerville Old Face'"><span style="font-size: 12px"><span style="color: #333333">The cutting of hair is not threatening, but it poses a major change from the path determined by the Guru’s. It is an issue, a matter of adherence to a set discipline than any spiritual revelations regarding hair by followers of a religious doctrine. On foreign shores and in distant lands all strive to assimilate into the traditions of the host nation and maintain the inherent doctrine. Alas the western nations bemoan a lack of identity in the cause of globalisation. Caused largely by negative forces seeking to subvert the cause of unification of mankind for their own agenda’s and ambitions. </span></span></span></p><p> <span style="font-family: 'Baskerville Old Face'"><span style="font-size: 12px"><span style="color: #333333"></span></span></span></p><p><span style="font-family: 'Baskerville Old Face'"><span style="font-size: 12px"><span style="color: #333333">Cutting hair is not in any way essential, although girls living in these times prefer easy maintenance and being part of the society they live within, this is a poor excuse. It then becomes a matter of nurturing and indoctrination. Some are blessed with offspring who heed parental advice and others less so. Integration into a workplace culture and adopting customary dress and hair fashion at home and amongst family seems the favoured approach.</span></span></span></p><p><span style="font-family: 'Baskerville Old Face'"><span style="font-size: 12px"><span style="color: #333333"></span></span></span></p></blockquote><p></p>
[QUOTE="Archived_Member5, post: 86811, member: 2249"] [FONT=Baskerville Old Face][SIZE=3][COLOR=#333333]In an uncertain world and turbulent life, man seeks stability and enlightenment to make sense of the complexities, mysteries and confusion prevalent in his life and the world. Tradition and culture came into being. A set doctrine for all to follow in societies and social circles. This sets our societal expectations of each member of the religion or community and all abide by the laid down statutes. The maintaining of tresses is traditional in all cultures especially amongst women. The cutting of hair was the mark of a woman set apart or fallen from grace. With transmigration and multiculturalism we strive to hold onto to a fine and noble culture that breeds wise and strong sons and daughters. In witnessing western nations and races shedding all, tradition and social mores in pursuit of emancipation or in the cause of freedom, we find they have gained nothing, rather a marked decrease in moral fibre, and character. High rates of disease and dysfunction are symptoms of a lack and absence of culture and pastoral guidance. The cutting of hair is not threatening, but it poses a major change from the path determined by the Guru’s. It is an issue, a matter of adherence to a set discipline than any spiritual revelations regarding hair by followers of a religious doctrine. On foreign shores and in distant lands all strive to assimilate into the traditions of the host nation and maintain the inherent doctrine. Alas the western nations bemoan a lack of identity in the cause of globalisation. Caused largely by negative forces seeking to subvert the cause of unification of mankind for their own agenda’s and ambitions. Cutting hair is not in any way essential, although girls living in these times prefer easy maintenance and being part of the society they live within, this is a poor excuse. It then becomes a matter of nurturing and indoctrination. Some are blessed with offspring who heed parental advice and others less so. Integration into a workplace culture and adopting customary dress and hair fashion at home and amongst family seems the favoured approach. [/COLOR][/SIZE][/FONT] [/QUOTE]
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