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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
A Sikh Without His Flowing Hair And Turban
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<blockquote data-quote="Harjas Kaur Khalsa" data-source="post: 52757" data-attributes="member: 2125"><p style="margin-left: 20px"></p><p><u><strong>This is why the distinction between kes and keski as kakkar is so important</strong></u>.</p><p> </p><p> </p><p>Because people mistake that kes is something you have to keep only if you are amrit chukk. All the kakkars are something worn on the body, they have a significance to the body. If you are amritdhari, they should not be removed. Yet, if I am replacing a kara, I take off my kara (mine is stuck on actually, but for example). <strong>I can take off my kara, but I can't take off my hand.</strong></p><p> </p><p>If I go to an airport, I must remove kirpan due to security or I can't travel. I can take off my kirpan, but I don't take off Guruji's kirpa of my right to defend against injustice. If I take off any kakkars, (while amritdhari shouldn't) this alone doesn't break my amrit. It may be a mistake, but it isn't bujjar kurehit. <strong>If I remove keski to do isnaan, I am not taking off my hairs.</strong></p><p> </p><p><u><strong>When someone born a Sikh removes kes, whether they are amritdhari or not, they break with Guruji</strong></u>. How can it be, now after all these generations of Sikhi, and all these shaheeds died instead of renouncing Sikhi by giving up kes, that suddenly our kids can just go cutting?</p><p> </p><p>What importance is the hair if you are uncut or if you cut? <strong>If hair has only religious significance, why keep? These mistakes are why the youth think keeping kes is old-fashioned.</strong> They know you can still be a nice person without kes. And they see hairs having no purpose other than appearance. So, it is merely fashion statement. To believe you can alter the body with circumcision, body modification piercings, tatooing, and shorn kes...only later to decide if you want to become amritdhari...it's never going to happen like that. </p><p> </p><p><u><strong>Cutting kes crosses a spiritual line for a Sikh</strong></u>. What is the function and purpose of hair? In modern society, doctors and scientists say it is a useless appendage. Cut, style, bleach, dye, curl, whatever. Makes no difference. And young people think they are so modern, so sharp believing this. They wanna be like everybody else to fit in. But is society right? Is kes a useless appendage? If so, then it is only a religious decoration and doesn't matter if you cut.</p><p> </p><p>Actually hair has an intimate relationship to the spine and brain as energetic spiritual centers of the body. On a subtle level, the hairs, particularly of the head are like an antenna which picks up electrical-magnetic current. <strong>Hair can be charged.</strong> This is why, in windy weather or with balloons, or near electric current, the hairs get charge and stand on end.</p><p><img src="http://www.geocities.com/gremlinlost/regstat.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /> <img src="http://www.tsering.cl/academia/terapias/img/Taller-Aura.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /> <img src="http://212.227.92.102/img/16266/pd740645_s.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /></p><p> </p><p><strong><u>If you are a Sikh, the first fundamental of being a Sikh is don't cut the hairs</u></strong>. That distinguishes us from all others. <strong>It is a bond between us and our Satguru.</strong> The purpose of the hairs is, as Sikhs, we are meant to jap Naam. Japping Naam creates a vibration that has an electrical-magnetic current on a subtle level. <strong>And we are supposed to charge our bodies with this current of Naam</strong>, to lift our vibration as part of becoming Gurmukh, or jeevan-mukt. We raise ourselves energetically to receive the blessings of Guruji.</p><p> </p><p><strong>Everything we are doing in Sikhi has a purpose</strong>. We tie the kes in a jura. You can't tie a jura if you have cut off your kes. A sikh without a jura, a rishi knot is missing something fundamental to spiritual practice. <strong>The jura covers the dasam duar, the tenth gate, the opening at the crown of the head</strong>. It is an energetic center of the body. It is the practice of a Sikh to tie hair here, in this way. And the purpose is to put spiritual vibration of Shabad Gurbani and Naam into the hairs, and then wrap it over the spiritual opening to protect the thoughts of the mind and lift the whole atma to Waheguru. </p><p> </p><p><strong><u>This is why keski, instead of kes as a kakkar is so important</u>.</strong> <strong>Because girls as well as boys have this same spiritual physiology.</strong> Girls also have a dasam duar, a spiritual opening, and ability to reach high spiritual states and vibrational level. Yet, modernly, Sikh girls don't even wear a jura. It's a choice, like a fashion statement. Because they don't know the spiritual purpose of keeping kes is to be a sant-sipahi. <strong>No soldier is ready for battle with long hairs trailing down which can be pulled. And no Sikh sant cuts off his spiritual-vibrational connection with his Guru.</strong> So we have all these things. Sikh girls only keep hairs covered in Gurudwara. And boys are cutting and only wear kara for decoration. The religion has become symbolic only. The significance of Sikhi as an intense spiritual practice has been lost. Keski and dastaar is your crown. It insulates the spiritual Naam currents in the kes and uplifts your whole jeevan.</p><p> </p><p>If you cut hairs, that's it. You've lost Sikhi. You are only name of Sikh. The biggest khanda and all the bhangra in the world won't bring it back. But if you want to be a Sikh, become a disciple of the Guru. Do ardas for Gursikhi, ask forgiveness of the sangat, and <strong><u>stop cutting</u></strong>. Then be a Sikh, say your nitenam, keep amrit vela, simran, do seva, give dasvandh. This life is passing away quickly. Why waste your precious time clinging to fake things that get you shipwrecked like a bhoot to maya? Cling to Guruji who loves you, who has the power to carry you safely across the ocean of suffering. </p><p><img src="http://www.sikhworld.co.uk/images/Taru.jpg" alt="" class="fr-fic fr-dii fr-draggable " style="" /></p><p><span style="font-size: 9px"><strong>Bhai Taru Singh</strong> chose shaheedi to keep his hairs because he was a Sikh of the Guru. His spiritual connection to Guruji was more important then losing life itself. Any enemy can physically crush this body, but only the Sikh has the choice to let go of his Guru. That is the same as losing his religion. </span></p><p> </p><p></p><p> </p><p> </p><p>bhul chuk maaf karni ji</p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 52757, member: 2125"] [INDENT][/INDENT][U][B]This is why the distinction between kes and keski as kakkar is so important[/B][/U]. Because people mistake that kes is something you have to keep only if you are amrit chukk. All the kakkars are something worn on the body, they have a significance to the body. If you are amritdhari, they should not be removed. Yet, if I am replacing a kara, I take off my kara (mine is stuck on actually, but for example). [B]I can take off my kara, but I can't take off my hand.[/B] If I go to an airport, I must remove kirpan due to security or I can't travel. I can take off my kirpan, but I don't take off Guruji's kirpa of my right to defend against injustice. If I take off any kakkars, (while amritdhari shouldn't) this alone doesn't break my amrit. It may be a mistake, but it isn't bujjar kurehit. [B]If I remove keski to do isnaan, I am not taking off my hairs.[/B] [U][B]When someone born a Sikh removes kes, whether they are amritdhari or not, they break with Guruji[/B][/U]. How can it be, now after all these generations of Sikhi, and all these shaheeds died instead of renouncing Sikhi by giving up kes, that suddenly our kids can just go cutting? What importance is the hair if you are uncut or if you cut? [B]If hair has only religious significance, why keep? These mistakes are why the youth think keeping kes is old-fashioned.[/B] They know you can still be a nice person without kes. And they see hairs having no purpose other than appearance. So, it is merely fashion statement. To believe you can alter the body with circumcision, body modification piercings, tatooing, and shorn kes...only later to decide if you want to become amritdhari...it's never going to happen like that. [U][B]Cutting kes crosses a spiritual line for a Sikh[/B][/U]. What is the function and purpose of hair? In modern society, doctors and scientists say it is a useless appendage. Cut, style, bleach, dye, curl, whatever. Makes no difference. And young people think they are so modern, so sharp believing this. They wanna be like everybody else to fit in. But is society right? Is kes a useless appendage? If so, then it is only a religious decoration and doesn't matter if you cut. Actually hair has an intimate relationship to the spine and brain as energetic spiritual centers of the body. On a subtle level, the hairs, particularly of the head are like an antenna which picks up electrical-magnetic current. [B]Hair can be charged.[/B] This is why, in windy weather or with balloons, or near electric current, the hairs get charge and stand on end. [IMG]http://www.geocities.com/gremlinlost/regstat.jpg[/IMG] [IMG]http://www.tsering.cl/academia/terapias/img/Taller-Aura.jpg[/IMG] [IMG]http://212.227.92.102/img/16266/pd740645_s.jpg[/IMG] [B][U]If you are a Sikh, the first fundamental of being a Sikh is don't cut the hairs[/U][/B]. That distinguishes us from all others. [B]It is a bond between us and our Satguru.[/B] The purpose of the hairs is, as Sikhs, we are meant to jap Naam. Japping Naam creates a vibration that has an electrical-magnetic current on a subtle level. [B]And we are supposed to charge our bodies with this current of Naam[/B], to lift our vibration as part of becoming Gurmukh, or jeevan-mukt. We raise ourselves energetically to receive the blessings of Guruji. [B]Everything we are doing in Sikhi has a purpose[/B]. We tie the kes in a jura. You can't tie a jura if you have cut off your kes. A sikh without a jura, a rishi knot is missing something fundamental to spiritual practice. [B]The jura covers the dasam duar, the tenth gate, the opening at the crown of the head[/B]. It is an energetic center of the body. It is the practice of a Sikh to tie hair here, in this way. And the purpose is to put spiritual vibration of Shabad Gurbani and Naam into the hairs, and then wrap it over the spiritual opening to protect the thoughts of the mind and lift the whole atma to Waheguru. [B][U]This is why keski, instead of kes as a kakkar is so important[/U].[/B] [B]Because girls as well as boys have this same spiritual physiology.[/B] Girls also have a dasam duar, a spiritual opening, and ability to reach high spiritual states and vibrational level. Yet, modernly, Sikh girls don't even wear a jura. It's a choice, like a fashion statement. Because they don't know the spiritual purpose of keeping kes is to be a sant-sipahi. [B]No soldier is ready for battle with long hairs trailing down which can be pulled. And no Sikh sant cuts off his spiritual-vibrational connection with his Guru.[/B] So we have all these things. Sikh girls only keep hairs covered in Gurudwara. And boys are cutting and only wear kara for decoration. The religion has become symbolic only. The significance of Sikhi as an intense spiritual practice has been lost. Keski and dastaar is your crown. It insulates the spiritual Naam currents in the kes and uplifts your whole jeevan. If you cut hairs, that's it. You've lost Sikhi. You are only name of Sikh. The biggest khanda and all the bhangra in the world won't bring it back. But if you want to be a Sikh, become a disciple of the Guru. Do ardas for Gursikhi, ask forgiveness of the sangat, and [B][U]stop cutting[/U][/B]. Then be a Sikh, say your nitenam, keep amrit vela, simran, do seva, give dasvandh. This life is passing away quickly. Why waste your precious time clinging to fake things that get you shipwrecked like a bhoot to maya? Cling to Guruji who loves you, who has the power to carry you safely across the ocean of suffering. [IMG]http://www.sikhworld.co.uk/images/Taru.jpg[/IMG] [SIZE=1][B]Bhai Taru Singh[/B] chose shaheedi to keep his hairs because he was a Sikh of the Guru. His spiritual connection to Guruji was more important then losing life itself. Any enemy can physically crush this body, but only the Sikh has the choice to let go of his Guru. That is the same as losing his religion. [/SIZE] bhul chuk maaf karni ji [/QUOTE]
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A Sikh Without His Flowing Hair And Turban
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