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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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Hard Talk
Mona And Sehajdhari
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<blockquote data-quote="Veeru" data-source="post: 49876" data-attributes="member: 104"><p>KDS Ji,</p><p> </p><p>Prof. Darshan Singh Ji tried to justify keeping hair over nails by arguing that cutting hair is like killing a species because he said that hair is alive as it changes color and nails are not. </p><p> </p><p>So obviously, killing is considered wrong, even in Sikhism. Now we need to see if killing is wrong, period, i.e. you can't kill at all or if it's OK to kill for certain purpose. Also, we need to see if there is different levels of killing, i.e. if killing a plant is same as killing a human e.g. or an animal. </p><p> </p><p>Now why is killing wrong? A few reasons that I can think of are:</p><p> </p><p>1. Killing takes away a life. In case of a humans, by killing we are taking away his/her opportunity to be united with God and in case of animals, we are taking away its opportunity to finish all the karmas so that it can be born into a higher form and eventually as a human. In case of plants, nowhere it says that they have soul and are part of re-incarnation. So killing a plant can not be as bad as killing an animal and human.</p><p> </p><p>2. We are taking that's naturally doesn't belong to us. When we kill, it's like we have right on others, whether they are animals or humans.</p><p> </p><p>In case of hair, none of these points apply as hair is our own and hair doesn't have soul either. If anything, the logical reason to keep hair would be to stay as God created us. But then spirituality isn't all about us. A spiritual person should also care about our surroundings. </p><p> </p><p>Using spiritual logic, the only reason why I can think of killing a human is worse than an animal is that in human life, it's possible to be united with God and earn karma (good or bad), and in case of an animal life, they can only earn karma. But other than that, animals are pretty much like humans as they also have emotions for their families and people as well.</p><p> </p><p>So if we had to measure killing on a scale from 0 to 10 (0 not bad at all and 10 being the worst), logically thinking killing a human would be 10 and killing an animal would be upto 9 and killing a plant would start at 1 but cutting hair would be more like 0 and not even equal to 1.</p><p> </p><p>So, we may look at it differently, but either way we look at, logically it doesn't make sense to say that cutting hair is worse than killing.</p></blockquote><p></p>
[QUOTE="Veeru, post: 49876, member: 104"] KDS Ji, Prof. Darshan Singh Ji tried to justify keeping hair over nails by arguing that cutting hair is like killing a species because he said that hair is alive as it changes color and nails are not. So obviously, killing is considered wrong, even in Sikhism. Now we need to see if killing is wrong, period, i.e. you can't kill at all or if it's OK to kill for certain purpose. Also, we need to see if there is different levels of killing, i.e. if killing a plant is same as killing a human e.g. or an animal. Now why is killing wrong? A few reasons that I can think of are: 1. Killing takes away a life. In case of a humans, by killing we are taking away his/her opportunity to be united with God and in case of animals, we are taking away its opportunity to finish all the karmas so that it can be born into a higher form and eventually as a human. In case of plants, nowhere it says that they have soul and are part of re-incarnation. So killing a plant can not be as bad as killing an animal and human. 2. We are taking that's naturally doesn't belong to us. When we kill, it's like we have right on others, whether they are animals or humans. In case of hair, none of these points apply as hair is our own and hair doesn't have soul either. If anything, the logical reason to keep hair would be to stay as God created us. But then spirituality isn't all about us. A spiritual person should also care about our surroundings. Using spiritual logic, the only reason why I can think of killing a human is worse than an animal is that in human life, it's possible to be united with God and earn karma (good or bad), and in case of an animal life, they can only earn karma. But other than that, animals are pretty much like humans as they also have emotions for their families and people as well. So if we had to measure killing on a scale from 0 to 10 (0 not bad at all and 10 being the worst), logically thinking killing a human would be 10 and killing an animal would be upto 9 and killing a plant would start at 1 but cutting hair would be more like 0 and not even equal to 1. So, we may look at it differently, but either way we look at, logically it doesn't make sense to say that cutting hair is worse than killing. [/QUOTE]
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Mona And Sehajdhari
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