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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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Keshki Or Kesh
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<blockquote data-quote="Jugraj Singh" data-source="post: 3091" data-attributes="member: 442"><p>Firstly i never said muslims keep unshorn hair. re-read my post to clarify this. I said their are a lot of people who give importance to dastaar and kesh. </p><p> </p><p>The gurbani part that I quoted explains the significance of turban. I am not saying that the Guru Sahib was promoting keski in the article but he did clearly identify it with honor and integrity. My translation is slightly different from Bhai Manmohan Singh's..I hope u picked up on this.</p><p> </p><p>As per the article that was written by Bh. Manmohan Singh it is clear that he also has noticed that the turban is being assoicated with honor and integrity. </p><p> </p><p> </p><p> </p><p>You said</p><p> </p><p>>>>>Does that mean we should disregard what is in SGGS or shall we consult it before going to the historical events?</p><p>>>>></p><p> </p><p>If you re-read my post then it will become clear that I belive Gurbani to be above all else. WAHO WAHO BANI NIRANKAR HAI. "Gur bhin ghor andhar" "Without guru there is total darkness".</p><p> </p><p>However, how do u refute my points. You have chosen to ignore them.</p><p> </p><p><strong>>>>></strong></p><p><strong>In other words SARDAARI ( only nobles wore turbans) came before spirituality, Or shall we put it in this way that MIRI had more importance than PIRI.</strong></p><p>>>>>></p><p> </p><p>This I don't understand. Turban is being associated with integrity and honor and to a Sikh these are important virtues. What does Sardari have to do with anything. Sardari is a system based on land ownership and leasing of one's land to others. </p><p> </p><p>You are right that mostly nobles wore turbans until Guru Sahib came along. Don't you see what he did? </p><p> </p><p>People of the time were opressed. They had no integrity, honor and they were at a point where they had no will to fight. Guru sahib gave them hope and through his love made them realize that all can be one with God. Here these people were looked down upon and couldn't even look at the nobles and muslim rulers in the eye when Guru sahib tells them that they can be one with God. </p><p> </p><p>He gave them inner strength and integrity and them gave them the means to defend that honor. Kirpa + an = grace + honor = kirpan </p><p> </p><p>Ofcourse he blessed us with a dastaar but I will not delve any further into why because it's not my place to do so. I think I've provided enough context to clearly see that Turban in Sikhi is not associated with Sardari but with honor and integrity and ultimately with following Guru hukams.</p><p> </p><p>You do realize that there are historical accounts that mention guru sahib personally tying a keski on Mai Bhago's head. Did he want to make her a sardar? This is an illogical and baseless conclusion. </p><p> </p><p>Do you suggest that all Sikhs (this would include men as well) take off their dastaars because YOU associate them with Sardari?</p><p> </p><p>1) You don't present any clear connection between SArdari and Keski. </p><p> </p><p>2) and because of that you have failed to establish what Miri Piri has to do with anything.</p><p> </p><p>I think that it is a slap in the face for the Sikh community that Sikh women walk around without dastaars. </p><p> </p><p>Do you know how the psychology of slavery works. Initially when slaves are captured they fight for their freedom and they remember better days. They have hope and honor.</p><p> </p><p>Eventually they give into their predicament. They however do dream of freedom. Their children however are born into slavery and are told stories of freedom but have never experienced it so are not so motivated to pursue it until their current circumstance becomes unbearable.</p><p> </p><p>The women in the Sikh community have been more subdued then even the black slaves.</p><p> </p><p>Why?</p><p> </p><p>1) they lost their dastaars.</p><p> </p><p>2) They forgot their history. They forgot the sacrifices and strength of Bibi's such as Mai Bhago.</p><p> </p><p>3) Their condition grew worse and worse every year and YET THEY STILL HAD NO DESIRE TO ESCAPE. IN 1947 DO YOU KNOW HOW MANY SIKH WOMEN WERE RAPED. IN 1984 DO YOU KNOW HOW MANY SIKH WOMEN WERE RAPED IN FRONT OF THEIR FATHERS AND BROTHERS. DID YOU KNOW THAT IN SOME INSTANCES FATHERS WERE FORCED ONTO THEIR DAUGHTERS. THE SIKH WOMEN STILL DIDN'T WAKE UP. THEY STILL REFUSED TO ACCEPT THEIR HERITAGE AND POWER THAT WAS THEIR RIGHT AS DAUGHTERS OF GURU GOBIND SINGH AND SISTERS OF THE SAHIBZADAY.</p><p> </p><p>i can not imagine a tyar-bar tyar Singhni ever being raped. She would fight until every last drop of blood left her body before she ever gave in. A shastar dhari bibi with dastaar can not be conquered ... only killed. And even then merely her body. </p><p> </p><p>Guru sahib clearly states,</p><p>"Jab lug Khalsa rahey niara. Tab lug tej dio mai sara. Jab eh gahai biparan key reet mai na karoan inkey parteet"</p><p> </p><p>meaning:</p><p> </p><p>"Whilst my Khalsa stays unique i will give them my strength. When they fall into the ways of the brahmans then I will trust them no longer"</p><p> </p><p>And we wonder why Sikhs have had to face such shamefull times in the recent history. IT'S BECAUSE GURU SAHIB DOENS'T TRUST US ANYMORE. </p><p> </p><p>What have we become compared to the Sikhs of the old. Each life was a legend, a tale of bravery, faith and unconquerable spirit. Our lives are tales of gossip, fashion and dilution of Sikhi rehit.</p><p> </p><p>may guru sahib do kirpa on all of us. We need it badly.</p><p> </p><p>Guru Rakha. Dass,</p><p> </p><p>Jugraj Singh</p><p> </p><p>p.s. i provide the info I deem necessary to make my points. I provided the translation i felt was an improvement on Bhai manmohan Singh's and proved my point and didn't feel the need to include the whole shabad.</p></blockquote><p></p>
[QUOTE="Jugraj Singh, post: 3091, member: 442"] Firstly i never said muslims keep unshorn hair. re-read my post to clarify this. I said their are a lot of people who give importance to dastaar and kesh. The gurbani part that I quoted explains the significance of turban. I am not saying that the Guru Sahib was promoting keski in the article but he did clearly identify it with honor and integrity. My translation is slightly different from Bhai Manmohan Singh's..I hope u picked up on this. As per the article that was written by Bh. Manmohan Singh it is clear that he also has noticed that the turban is being assoicated with honor and integrity. You said >>>>Does that mean we should disregard what is in SGGS or shall we consult it before going to the historical events? >>>> If you re-read my post then it will become clear that I belive Gurbani to be above all else. WAHO WAHO BANI NIRANKAR HAI. "Gur bhin ghor andhar" "Without guru there is total darkness". However, how do u refute my points. You have chosen to ignore them. [b]>>>>[/b] [b]In other words SARDAARI ( only nobles wore turbans) came before spirituality, Or shall we put it in this way that MIRI had more importance than PIRI.[/b] >>>>> This I don't understand. Turban is being associated with integrity and honor and to a Sikh these are important virtues. What does Sardari have to do with anything. Sardari is a system based on land ownership and leasing of one's land to others. You are right that mostly nobles wore turbans until Guru Sahib came along. Don't you see what he did? People of the time were opressed. They had no integrity, honor and they were at a point where they had no will to fight. Guru sahib gave them hope and through his love made them realize that all can be one with God. Here these people were looked down upon and couldn't even look at the nobles and muslim rulers in the eye when Guru sahib tells them that they can be one with God. He gave them inner strength and integrity and them gave them the means to defend that honor. Kirpa + an = grace + honor = kirpan Ofcourse he blessed us with a dastaar but I will not delve any further into why because it's not my place to do so. I think I've provided enough context to clearly see that Turban in Sikhi is not associated with Sardari but with honor and integrity and ultimately with following Guru hukams. You do realize that there are historical accounts that mention guru sahib personally tying a keski on Mai Bhago's head. Did he want to make her a sardar? This is an illogical and baseless conclusion. Do you suggest that all Sikhs (this would include men as well) take off their dastaars because YOU associate them with Sardari? 1) You don't present any clear connection between SArdari and Keski. 2) and because of that you have failed to establish what Miri Piri has to do with anything. I think that it is a slap in the face for the Sikh community that Sikh women walk around without dastaars. Do you know how the psychology of slavery works. Initially when slaves are captured they fight for their freedom and they remember better days. They have hope and honor. Eventually they give into their predicament. They however do dream of freedom. Their children however are born into slavery and are told stories of freedom but have never experienced it so are not so motivated to pursue it until their current circumstance becomes unbearable. The women in the Sikh community have been more subdued then even the black slaves. Why? 1) they lost their dastaars. 2) They forgot their history. They forgot the sacrifices and strength of Bibi's such as Mai Bhago. 3) Their condition grew worse and worse every year and YET THEY STILL HAD NO DESIRE TO ESCAPE. IN 1947 DO YOU KNOW HOW MANY SIKH WOMEN WERE RAPED. IN 1984 DO YOU KNOW HOW MANY SIKH WOMEN WERE RAPED IN FRONT OF THEIR FATHERS AND BROTHERS. DID YOU KNOW THAT IN SOME INSTANCES FATHERS WERE FORCED ONTO THEIR DAUGHTERS. THE SIKH WOMEN STILL DIDN'T WAKE UP. THEY STILL REFUSED TO ACCEPT THEIR HERITAGE AND POWER THAT WAS THEIR RIGHT AS DAUGHTERS OF GURU GOBIND SINGH AND SISTERS OF THE SAHIBZADAY. i can not imagine a tyar-bar tyar Singhni ever being raped. She would fight until every last drop of blood left her body before she ever gave in. A shastar dhari bibi with dastaar can not be conquered ... only killed. And even then merely her body. Guru sahib clearly states, "Jab lug Khalsa rahey niara. Tab lug tej dio mai sara. Jab eh gahai biparan key reet mai na karoan inkey parteet" meaning: "Whilst my Khalsa stays unique i will give them my strength. When they fall into the ways of the brahmans then I will trust them no longer" And we wonder why Sikhs have had to face such shamefull times in the recent history. IT'S BECAUSE GURU SAHIB DOENS'T TRUST US ANYMORE. What have we become compared to the Sikhs of the old. Each life was a legend, a tale of bravery, faith and unconquerable spirit. Our lives are tales of gossip, fashion and dilution of Sikhi rehit. may guru sahib do kirpa on all of us. We need it badly. Guru Rakha. Dass, Jugraj Singh p.s. i provide the info I deem necessary to make my points. I provided the translation i felt was an improvement on Bhai manmohan Singh's and proved my point and didn't feel the need to include the whole shabad. [/QUOTE]
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