☀️ JOIN SPN MOBILE
Forums
New posts
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
What's new
New posts
New media
New media comments
New resources
Latest activity
Videos
New media
New comments
Library
Latest reviews
Donate
Log in
Register
What's new
New posts
Menu
Log in
Register
Install the app
Install
Welcome to all New Sikh Philosophy Network Forums!
Explore Sikh Sikhi Sikhism...
Sign up
Log in
Discussions
Questions & Answers
Keshdhari Sikhs
JavaScript is disabled. For a better experience, please enable JavaScript in your browser before proceeding.
You are using an out of date browser. It may not display this or other websites correctly.
You should upgrade or use an
alternative browser
.
Reply to thread
Message
<blockquote data-quote="Tejwant Singh" data-source="post: 187643" data-attributes="member: 138"><p>Sikh15 ji,</p><p></p><p>Guru Fateh.</p><p></p><p>This is a very good question. It means much more than being just a <strong>Keshadhari Sikh</strong>. It is rather the beginning of our behavioural metamorphosis. </p><p></p><p>Before I get into that, I would like to clear a big misconception in the literal translation and also in our understanding about it in Gurmukhi from the cultural viewpoint.</p><p></p><p>The following one-liner is just for an example. I know the rules of SPN dictate to use the whole Shabad, which I can do if requested. This particular verse is to prove a point. This verse is from 15th Salok by Bhagat Kabir ji in the following:</p><p></p><p><a href="http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=344&g=1&h=0&r=1&t=1&p=0&fb=0&k=1" target="_blank">http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=344&g=1&h=0&r=1&t=1&p=0&fb=0&k=1</a></p><p></p><p><strong><em><u>ਰੋਮ ਰੋਮ</u></em></strong> ਮਹਿ ਬਸਹਿ ਮੁਰਾਰਿ ॥</p><p>Rom rom mėh basėh murār. </p><p>and <strong>on each and every <em><u>hair</u></em>,</strong> the Lord abides. ( Translated by Sant Singh Khalsa)</p><p>ਰੋਮ ਰੋਮ ਮਹਿ = ਚੌਦ੍ਹਾਂ ਲੋਕਾਂ ਦੇ ਰੋਮ ਰੋਮ ਵਿਚ, ਸਾਰੀ ਸ੍ਰਿਸ਼ਟੀ ਦੇ ਜ਼ੱਰੇ ਜ਼ੱਰੇ ਵਿਚ। ਬਸਹਿ = ਵੱਸਦੇ ਹਨ (ਪ੍ਰਭੂ ਜੀ)। ਮੁਰਾਰਿ = (ਮੁਰ-ਅਰਿ) ਮੁਰ ਦੈਂਤ ਦਾ ਵੈਰੀ, ਪ੍ਰਭੂ। ਜ਼ੱਰੇ ਜ਼ੱਰੇ ਵਿਚ ਵੱਸ ਰਹੇ ਹਨ। (Prof. Sahib Singh Darpan)</p><p></p><p>In the Sikhi culture, thanks to the kathavaachacks, ragis and the so called scholars <strong><em><u>ਰੋਮ</u></em></strong> is translated into<strong><em><u> Hair</u></em></strong> which is totally false.<strong><em><u> ਰੋਮ</u></em></strong> means pore/s not hair. All of us have pores on our bodies. In fact our skin is like a sieve. Many of us have hair sprouting out of our pores but not all pores are hairy. This is an important distinction that we as Sikhs should grasp because we are taught the incorrect/wrong meaning.</p><p></p><p>It is a common saying by many which include the ones who have taken Khandei di pahul, which is,<strong> “<u><em>ਰੋਮਾਂ</em></u> di be bedbhi nahin karni, eh kurhaith hai”- One should not pluck, trim, shave one’s bodily hair. It is a dishonour.</strong> This excludes <strong>Kesh</strong> on our heads, hence the distinction.</p><p></p><p>The above actually means is that one should not mess with one's <strong>hairy pores</strong>. Just leave them the way they are.</p><p></p><p>Coming back to the behavioural metamorphosis, one can start with <strong>Kesh</strong> which is a very visible change but should not hide the real things we want to improve in ourselves which are invisible to the naked eye although it is a great start. </p><p></p><p>In other words, one can enter into the lift, press the button of the floor one wants to go to, but when one reaches there, and then one has to step out of it to go further where one wants to go. </p><p></p><p>So, just being a <strong>Keshadhari</strong> is like reaching the floor but not stepping out of the lift.</p><p></p><p>Thanks for the great question. You made me dig deeper.<img src="data:image/gif;base64,R0lGODlhAQABAIAAAAAAAP///yH5BAEAAAAALAAAAAABAAEAAAIBRAA7" class="smilie smilie--sprite smilie--sprite1" alt=":)" title="Smile :)" loading="lazy" data-shortname=":)" /></p><p></p><p>Regards</p><p></p><p>Tejwant Singh</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 187643, member: 138"] Sikh15 ji, Guru Fateh. This is a very good question. It means much more than being just a [B]Keshadhari Sikh[/B]. It is rather the beginning of our behavioural metamorphosis. Before I get into that, I would like to clear a big misconception in the literal translation and also in our understanding about it in Gurmukhi from the cultural viewpoint. The following one-liner is just for an example. I know the rules of SPN dictate to use the whole Shabad, which I can do if requested. This particular verse is to prove a point. This verse is from 15th Salok by Bhagat Kabir ji in the following: [url]http://www.srigranth.org/servlet/gurbani.gurbani?Action=Page&Param=344&g=1&h=0&r=1&t=1&p=0&fb=0&k=1[/url] [B][I][U]ਰੋਮ ਰੋਮ[/U][/I][/B] ਮਹਿ ਬਸਹਿ ਮੁਰਾਰਿ ॥ Rom rom mėh basėh murār. and [B]on each and every [I][U]hair[/U][/I],[/B] the Lord abides. ( Translated by Sant Singh Khalsa) ਰੋਮ ਰੋਮ ਮਹਿ = ਚੌਦ੍ਹਾਂ ਲੋਕਾਂ ਦੇ ਰੋਮ ਰੋਮ ਵਿਚ, ਸਾਰੀ ਸ੍ਰਿਸ਼ਟੀ ਦੇ ਜ਼ੱਰੇ ਜ਼ੱਰੇ ਵਿਚ। ਬਸਹਿ = ਵੱਸਦੇ ਹਨ (ਪ੍ਰਭੂ ਜੀ)। ਮੁਰਾਰਿ = (ਮੁਰ-ਅਰਿ) ਮੁਰ ਦੈਂਤ ਦਾ ਵੈਰੀ, ਪ੍ਰਭੂ। ਜ਼ੱਰੇ ਜ਼ੱਰੇ ਵਿਚ ਵੱਸ ਰਹੇ ਹਨ। (Prof. Sahib Singh Darpan) In the Sikhi culture, thanks to the kathavaachacks, ragis and the so called scholars [B][I][U]ਰੋਮ[/U][/I][/B] is translated into[B][I][U] Hair[/U][/I][/B] which is totally false.[B][I][U] ਰੋਮ[/U][/I][/B] means pore/s not hair. All of us have pores on our bodies. In fact our skin is like a sieve. Many of us have hair sprouting out of our pores but not all pores are hairy. This is an important distinction that we as Sikhs should grasp because we are taught the incorrect/wrong meaning. It is a common saying by many which include the ones who have taken Khandei di pahul, which is,[B] “[U][I]ਰੋਮਾਂ[/I][/U] di be bedbhi nahin karni, eh kurhaith hai”- One should not pluck, trim, shave one’s bodily hair. It is a dishonour.[/B] This excludes [B]Kesh[/B] on our heads, hence the distinction. The above actually means is that one should not mess with one's [B]hairy pores[/B]. Just leave them the way they are. Coming back to the behavioural metamorphosis, one can start with [B]Kesh[/B] which is a very visible change but should not hide the real things we want to improve in ourselves which are invisible to the naked eye although it is a great start. In other words, one can enter into the lift, press the button of the floor one wants to go to, but when one reaches there, and then one has to step out of it to go further where one wants to go. So, just being a [B]Keshadhari[/B] is like reaching the floor but not stepping out of the lift. Thanks for the great question. You made me dig deeper.:) Regards Tejwant Singh [/QUOTE]
Insert quotes…
Verification
Post reply
Discussions
Questions & Answers
Keshdhari Sikhs
This site uses cookies to help personalise content, tailor your experience and to keep you logged in if you register.
By continuing to use this site, you are consenting to our use of cookies.
Accept
Learn more…
Top