Talk Of Hair In SGGS

[Abneet]

I was scheming through verses on in the Sri Guru Granth Sahib Ji and I found two verses I thought were interesting. Many people have said that keeping hair isn't mentioned in the Sri Guru Granth Sahib Ji at all. But I found a verse about hair at least. I'm not being conviced by the verse at all I just found it interesting.

ਕਬੀਰ ਪ੍ਰੀਤਿ ਇਕ ਸਿਉ ਕੀਏ ਆਨ ਦੁਬਿਧਾ ਜਾਇ ॥
Kabīr parīṯ ik si▫o kī▫e ān ḏubiḏẖā jā▫e.
Kabeer, when you are in love with the One Lord, duality and alienation depart.

ਭਾਵੈ ਲਾਂਬੇ ਕੇਸ ਕਰੁ ਭਾਵੈ ਘਰਰਿ ਮੁਡਾਇ ॥੨੫॥
Bẖāvai lāʼnbe kes kar bẖāvai gẖarar mudā▫e. ||25||
You may have long hair, or you may shave your head bald. ||25||

http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1365

Can Someone explain couple of these verses and what importance does it have on the issue of hair?

 

[aristotle]

Indian mysticism is not limited to a single school of thought. There have instead been several traditions, faiths and cultures that make up this conglomerate.
In some traditions(Jain, Buddhist etc.) monks keep their head shaved, while in others(Udaseen, Vedantis etc.) maintain long hair. As is seen, a lot of importance is attached to merely the outward appearance of monks or mystics in such traditions. Kabir Sahib was a resident of the Gangetic plains, writhing with the so-called saints and monks of various affiliations, each having its niche audience, acting as snake oil salesmen rather than the sainthood they claimed to have achieved. Kabir Sahib here talks of the 'dubidha', literally theological duality or confusion of these self-proclaimed saints, stating outward ritualistic worship and the ecstatic love of the Lord cannot exist simultaneously. Rituals can satisfy the stomachs of the priests, but the bliss of 'Naam' cannot be attained by these rituals.
I may also add that this is not in contradiction with 'Kesh' as one of the Kakaars, as I have seen some people attacking Sikhi principles with this very Salok. A little deeper dive into the meanings and the social circumstances in which this Bani is set, solves the jigsaw.

 

[japjisahib04]

In addition, 'ਜਿਨਿ ਕੀਏ ਤਿਸਹਿ ਨ ਜਾਣਨੀ ਚਿਤਵਹਿ ਅਨਿਕ ਉਪਾਇ ॥ - instead of thanking who donned/fashioned us with hairs, we conspire all sorts of scheme and plans to disfigure it and try to overrule His system and or make correction in His perfection. We don't realize had He given us chipped nose, {censored}eyed eyes, black color then what would we have done. Thus let us think of, 'ਰਮਈਆ ਕੇ ਗੁਨ ਚੇਤਿ ਪਰਾਨੀ ॥ SGGS 266.17.

best regards
sahni mohinder

 

[singhbj]

Re: Talk of Hair in Sri Guru Granth Sahib Ji

Punjabi meanings are more appropriate

Professor Sahib Singh ji's teeka -

ਕਬੀਰ ਪ੍ਰੀਤਿ ਇਕ ਸਿਉ ਕੀਏ ਆਨ ਦੁਬਿਧਾ ਜਾਇ ॥

Kabīr parīṯ ik si▫o kī▫e ān ḏubiḏẖā jā▫e.

ਆਨ = ਹੋਰ, 'ਦੁਨੀਆ' ਵਾਲੀ। ਦੁਬਿਧਾ = ਦੁਚਿਤਾ-ਪਨ, ਸਹਿਮ। ਜਾਇ = ਦੂਰ ਹੋ ਜਾਂਦਾ ਹੈ।

ਹੇ ਕਬੀਰ! ('ਦੁਨੀਆ' ਵਾਲਾ) ਹੋਰ ਹੋਰ ਸਹਿਮ ਤਦੋਂ ਹੀ ਦੂਰ ਹੁੰਦਾ ਹੈ ਜੇ ਇੱਕ ਪਰਮਾਤਮਾ ਨਾਲ ਪਿਆਰ ਪਾਇਆ ਜਾਏ।

ਭਾਵੈ ਲਾਂਬੇ ਕੇਸ ਕਰੁ ਭਾਵੈ ਘਰਰਿ ਮੁਡਾਇ ॥੨੫॥

Bẖāvai lāʼnbe kes kar bẖāvai gẖarar mudā▫e. ||25||

ਭਾਵੈ = ਚਾਹੇ। ਲਾਂਬੇ ਕੇਸ ਕਰੁ = (ਸੁਆਹ ਮਲ ਮਲ ਕੇ) ਜਟਾਂ ਵਧਾ ਲੈ (ਤੇ 'ਦੁਨੀਆ' ਛੱਡ ਕੇ ਬਾਹਰ ਡੇਰਾ ਜਾ ਕਰ)। ਘਰਰਿ ਮੁਡਾਇ = ਸਿਰ ਉੱਕਾ ਹੀ ਮੁਨਾ ਕੇ ਰੋਡ ਮੋਡ ਸਾਧੂ ਬਣ ਕੇ 'ਦੁਨੀਆ' ਤਿਆਗ ਦੇਹ। ਕੀਏ = ਜੇ ਕੀਤੀ ਜਾਏ ॥੨੫॥

(ਜਦ ਤਕ ਪ੍ਰਭੂ ਨਾਲ ਪ੍ਰੀਤ ਨਹੀਂ ਜੋੜੀ ਜਾਂਦੀ, 'ਦੁਨੀਆ' ਵਾਲੀ 'ਦੁਬਿਧਾ' ਮਿਟ ਨਹੀਂ ਸਕਦੀ) ਚਾਹੇ (ਸੁਆਹ ਮਲ ਕੇ) ਲੰਮੀਆਂ ਜਟਾਂ ਰਖ ਲੈ, ਚਾਹੇ ਉੱਕਾ ਹੀ ਸਿਰ ਰੋਡ-ਮੋਡ ਕਰ ਲੈ (ਅਤੇ ਜੰਗਲਾਂ ਜਾਂ ਤੀਰਥਾਂ ਤੇ ਜਾ ਕੇ ਡੇਰਾ ਲਾ ਲੈ) ॥੨੫॥

Source -
http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1365&g=1&h=1&r=1&t=2&p=0&k=1&fb=0

Freed Kot Wala Teeka -

ਕਬੀਰ ਪ੍ਰੀਤਿ ਇਕ ਸਿਉ ਕੀਏ ਆਨ ਦੁਬਿਧਾ ਜਾਇ ॥
ਸ੍ਰੀ ਕਬੀਰ ਜੀ ਕਹਿਤੇ ਹੈਂ ਏਕ ਸਾਥ ਪ੍ਰੀਤੀ ਕਰਨੇ ਸੇ ਜੀਵ ਕੋ ਪਰਮੇਸ੍ਵਰ ਤੇ ਭਿੰਨ ਕਰਨੇ ਵਾਲੀ (ਦੁਬਿਧਾ) ਦ੍ਵੈਤ ਭਾਵਨਾ ਜਾਤੀ ਰਹਿਤੀ ਹੈ॥ ਔਰ ਜਬ ਤਕ ਦ੍ਵੈਤ ਭਾਵਨਾ ਨਹੀਂ ਗਈ ਤਬ ਤਕ-

ਭਾਵੈ ਲਾਂਬੇ ਕੇਸ ਕਰੁ ਭਾਵੈ ਘਰਰਿ ਮੁਡਾਇ ॥੨੫॥
ਭਾਂਵੈ ਲੰਬੇ ਕੇਸ ਜਟਾ ਆਦਿਕ ਕਰ ਲੇਵੇ ਔ ਭਾਂਵੈ (ਘਰਰਿ) ਰਗੜ ਕੇ ਮੰੁਡਾਇ ਦੇਵੈ ਅਰਥਾਤ ਪਰਮਹੰਸ ਹੋ ਜਾਵੈ ਭਾਵ ਯੇਹ ਤਿਸ ਕੇ ਦੇਨੋਂ ਕਰਤਬ੍ਯ ਵਿਅਰਥ ਹੈਂ ਵਾ ਏਕ ਸਿਉਂ ਪ੍ਰੀਤ ਕਰਕੇ ਤਿਸ ਕੇ ਆਨਦ ਮੈਂ (ਬਿਧਾ) ਮਿਲ ਜਾਤਾ ਹੈ ਅਰਥਾਤ ਅਭੇਦ ਹੋ ਜਾਤਾ ਹੈ ਤਬ ਭਾਂਵੈ ਲਾਂਬੇ ਕੇਸ ਅਰਥਾਤ ਪ੍ਰਵਿਰਤੀ ਕਰੇ ਔਰ ਭਾਂਵੈ ਘਰਰ ਮੰੁਡਾਇ ਭਾਵ ਸਰਬ ਕਾ ਤਿਆਗ ਕਰੇ ਤਿਸ ਕੌ ਪੁਨਹ ਹਾਨ ਲਾਭ ਕਛ ਨਹੀਂ ਹੋਤਾ॥੨੫॥

http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=1365&g=1&h=0&r=0&t=0&p=0&fb=0&k=2

 

[Kanwaljit.Singh]

Re: Talk of Hair in Sri Guru Granth Sahib Ji

Just go to Sikhitothemax.com and search for 'hair' in english translation, any word!

More important is the question, what will come first? The love for God or the need to have uncut hair?

Please do not post from the web version of Sikhitothemax because its fonts are not supported on the SPN platform; make sure that a unicode version is used. The poster may see the Gurbani font, but the rest of us will see something unreadable.

 

[Gyani Jarnail Singh]

Many use (misuse actually) this verse of Bhagat Kabir Ji to "attack" Kesh as Kakaar and support thier MONAISM.

Others then misuse the Janeau rejection by Guru Nanak ji as being equally applicable to the MONAS rejection of KIRPAN as Kakaar.

KESH and Kirpan and Kakaars are a zillion miles away from what these verses mean and are meant to be.

 

[Abneet]

But then theres those sikhs that say oh since keeping uncut hair isn't mentioned in the Sri Guru Granth Sahib Ji theres no reason to keep it. Also some bring up the conclusion that the rehit maryada wasn't made by the Gurus so therefore they don't need to follow the rules. (The people i am referring to are the Sikhs in my own community)

Sorry if I go a little off topic but, I was reading the rehit maryada rules I found something that I thought was confusing.

"You must not associate with a Sikh who had uncut hair earlier and has cut it or a Sikh who smokes."

In your guys opinion do you think the Rehit Maryada is too overboard on this? Why must there be such strict codes for us today in where we live in a world full of distractions and such? I mean its hard to be live off by the code of conduct and I'm very sure a huge amount of Sikh community have broken a tleast one rule in their lifetime.

 

[Gyani Jarnail Singh]

Re: Talk of Hair in Sri Guru Granth Sahib Ji

But then theres those sikhs that say oh since keeping uncut hair isn't mentioned in the Sri Guru Granth Sahib Ji theres no reason to keep it. Also some bring up the conclusion that the rehit maryada wasn't made by the Gurus so therefore they don't need to follow the rules. (The people i am referring to are the Sikhs in my own community)

Sorry if I go a little off topic but, I was reading the rehit maryada rules I found something that I thought was confusing.

"You must not associate with a Sikh who had uncut hair earlier and has cut it or a Sikh who smokes."

In your guys opinion do you think the Rehit Maryada is too overboard on this? Why must there be such strict codes for us today in where we live in a world full of distractions and such? I mean its hard to be live off by the code of conduct and I'm very sure a huge amount of Sikh community have broken a tleast one rule in their lifetime.

The SRM was written back in the good old days...when being one villager becoming a MONA was a disgrace the entire PIND Felt !!...

I remember old timers telling me that in those days in MALAYSIA (malaya/singapore/thailand/hongkong/indonesia) a SIKH would rather DIE than eb seen in a coffeeshop/restaurant/dhaba by the roadside !! Even a drink of tea OUTSIDE the home was TABBOO !! Even as late as 1960's there were many old timers who would eat at home..and come back home to take the next drink...for long journeys they packed pinnis, dry fruits, rottiahn or praunthas etc...in my school days from 1956-1972 I never took a meal in the School canteen and neither did any of my other sikh schoolmates !! it just wasnt done..being caught having a cup of tea outisde on the roadside stall would be like being caught for GANGRAPE TODAY...and I would say a gangrapee is treated a lot less seriously today judging from the increasing numbers daily !!

The SRM writers never dreamed of the situation so called "SIKHS" would; be in 2013 !!! if they could imagine that..they would never have written those lines..

IN some Rehatnamahs its forbidden for a SIKH to work for the "enemy"..and eat with them..marry their daughters/sons..that is where the word TANKHAYAH coems form..a person who EARNS a TANKHAH..MONTHLY SALARY !! and that woudl be a sikh working for the Mughals govt !! Those Tankhiyah sikhs were the ones actually trying to broker a peace agrement betwene Guru Gobind Singh Ji and the Mughals when the 40 mukta battle took place in JUNE 1706...these same group of TS went AGAINST Baba banda Singh bahadur later on...calling themsleves TATT KHALSA !! Lots of sikh hsitory has been distorted...its being corrected as facts emerge..
Now a days many sikhs do work for so called enemies..islamic countries..according to the rehatnamah they woudl be tankhiayahs !!