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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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Kesh
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<blockquote data-quote="ActsOfGod" data-source="post: 213596" data-attributes="member: 18366"><p>Guru Fateh Prabjyot Kaur Ji,</p><p></p><p>This is the opportunity that has been provided by Vaheguruji for your personal evolution. You will not be able to resolve this issue with the same thinking that you have had in the past. I understand your grief at this moment, but if you really desire to reach your daughter, you're going to have to be willing to go through some uncomfortable growth and learning.</p><p></p><p>Your daughter told you everything you need to know to help her and serve her as your child:</p><p></p><p>"I choose to cut my hair because it lightens the load and lifts my self-esteem and confidence. Having the freedom to do what I want with my body is a right of every human being. Keeping my hair short makes it easier to wash and handle, as my hair is very thick and always has been. "</p><p></p><p>Points:</p><p>1. lightens the load</p><p>2. lifts my self esteem</p><p>3. gives me confidence</p><p>4. gives me the feeling that I have freedom (to do what I want with my body)</p><p>5. easier to wash (convenience)</p><p></p><p>1 and 5 are superficial. As humans we can put up with a lot of inconvenience when we are motivated to do so. The real crux of the issue is 2, 3, and 4.</p><p></p><p>Now imagine someone asking a GurSikh whey they are wearing a dastaar. They might say something like:</p><p></p><p>1. wearing dastaar lifts my self esteem</p><p>2. wearing dastaar gives me confidence</p><p>3. wearing dastaar proves that I have freedom (to do what I want with my body)</p><p></p><p>Interesting, isn't it?</p><p></p><p>So the first thing to notice is that it is not the action by itself that is the root cause here. It could be anything. Your challenge is to identify the root cause and address that. That is how you will really serve your daughter and Guru Sahib. It's not about whether she keeps her kesh or not. But it really is about points 2, 3, and 4 which she expressed to you.</p><p></p><p>Keeping or cutting kesh is not where the focus should be. When you have successfully addressed her fears and concerns regarding points 2, 3 and 4, then kesh will be an automatic side-effect. It happens like this time and time again, over and over.</p><p></p><p>Hope this helped. Guru Sahib kirpa karan.</p><p>[AoG]</p></blockquote><p></p>
[QUOTE="ActsOfGod, post: 213596, member: 18366"] Guru Fateh Prabjyot Kaur Ji, This is the opportunity that has been provided by Vaheguruji for your personal evolution. You will not be able to resolve this issue with the same thinking that you have had in the past. I understand your grief at this moment, but if you really desire to reach your daughter, you're going to have to be willing to go through some uncomfortable growth and learning. Your daughter told you everything you need to know to help her and serve her as your child: "I choose to cut my hair because it lightens the load and lifts my self-esteem and confidence. Having the freedom to do what I want with my body is a right of every human being. Keeping my hair short makes it easier to wash and handle, as my hair is very thick and always has been. " Points: 1. lightens the load 2. lifts my self esteem 3. gives me confidence 4. gives me the feeling that I have freedom (to do what I want with my body) 5. easier to wash (convenience) 1 and 5 are superficial. As humans we can put up with a lot of inconvenience when we are motivated to do so. The real crux of the issue is 2, 3, and 4. Now imagine someone asking a GurSikh whey they are wearing a dastaar. They might say something like: 1. wearing dastaar lifts my self esteem 2. wearing dastaar gives me confidence 3. wearing dastaar proves that I have freedom (to do what I want with my body) Interesting, isn't it? So the first thing to notice is that it is not the action by itself that is the root cause here. It could be anything. Your challenge is to identify the root cause and address that. That is how you will really serve your daughter and Guru Sahib. It's not about whether she keeps her kesh or not. But it really is about points 2, 3, and 4 which she expressed to you. Keeping or cutting kesh is not where the focus should be. When you have successfully addressed her fears and concerns regarding points 2, 3 and 4, then kesh will be an automatic side-effect. It happens like this time and time again, over and over. Hope this helped. Guru Sahib kirpa karan. [AoG] [/QUOTE]
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