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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
Keshki Or Kesh
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<blockquote data-quote="Tejwant Singh" data-source="post: 3092" data-attributes="member: 138"><p>Jugraj Singh Ji, </p><p> </p><p> </p><p>How can importance be given by cutting hair as you very well know that muslims do cut their hair?</p><p> </p><p>Further you said the following:-</p><p> </p><p>Does keeping natural form for a muslim is keeping unshorn hair? .</p><p> </p><p>The verse given in the article has nothing to do with Kesh or Keshki and twice you have based your argument on the same verse to emphasize your point of Keshki as Kakaar. In fact the Verse says something totally different and its meanings have been twisted to justify the article.</p><p> </p><p>Following it what it actually means:-</p><p> </p><p><span style="font-size: 15px"><span style="color: #800000">nwpwk pwku kir hdUir hdIsw swbq sUriq dsqwr isrw ]12] </span></span><span style="font-family: 'WebLipiHeavy'"><span style="font-size: 10px"><span style="color: #008000">(1084-9, mwrU, mÚ 5)</span></span></span></p><p><span style="font-family: 'WebLipiHeavy'"><span style="font-size: 10px"><span style="color: #008000"></span></span></span><span style="font-family: 'Tahoma'"><span style="font-size: 12px">naapaak paak kar ha<u>d</u>oor ha<u>d</u>eesaa saaba<u>t</u> soora<u>t</u> <u>d</u>as<u>t</u>aar siraa. ||12||</span></span></p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px"></span></span><span style="font-family: 'Tahoma'"><span style="font-size: 12px"><span style="color: #000080">Purify what is impure, and let the Lord's Presence be your religious tradition. Let your total awareness be the turban on your head. ||12||</span></span></span></p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px"><span style="color: #000080"></span></span></span></p><p> </p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px"><span style="color: #000080"></span></span></span></p><p><span style="font-family: 'Tahoma'"><span style="font-size: 12px"><span style="color: #000080"></span></span></span></p><p>Guru Sahib is using metaphors to show a muslim how to become a better lover of ALLAH. In this respect Turban is used as a metaphor in the verse. It is nothing to do with the actual wearing of turban or with Keshki.</p><p> </p><p>The bottom line is that the verse from SGGS that is in the article supposedly written by Bhai Manmohan Singh ji has no connection with keshki or Kakaar. The author without reading and understanding the whole verse picked a couple of lines to promote his own agenda.</p><p> </p><p>The rest of your justifications are based on your personal views which has no backing of Gurbani. Next time when you want to prove a point , please quote Gurbani first and then you can give your personal opinions or rehatnaamas. Lets not try to distort Gurbani to propagate what you may honestly believe in.</p><p> </p><p>If you have any solid proof about Keshki as Kakaar, please do not hesitate to enlighten us with it.</p><p> </p><p> </p><p>Tejwant</p></blockquote><p></p>
[QUOTE="Tejwant Singh, post: 3092, member: 138"] Jugraj Singh Ji, How can importance be given by cutting hair as you very well know that muslims do cut their hair? Further you said the following:- Does keeping natural form for a muslim is keeping unshorn hair? . The verse given in the article has nothing to do with Kesh or Keshki and twice you have based your argument on the same verse to emphasize your point of Keshki as Kakaar. In fact the Verse says something totally different and its meanings have been twisted to justify the article. Following it what it actually means:- [size=4][color=#800000]nwpwk pwku kir hdUir hdIsw swbq sUriq dsqwr isrw ]12] [/color][/size][font=WebLipiHeavy][size=2][color=#008000](1084-9, mwrU, mÚ 5) [/color][/size][/font][font=Tahoma][size=3]naapaak paak kar ha[u]d[/u]oor ha[u]d[/u]eesaa saaba[u]t[/u] soora[u]t[/u] [u]d[/u]as[u]t[/u]aar siraa. ||12|| [/size][/font][font=Tahoma][size=3][color=#000080]Purify what is impure, and let the Lord's Presence be your religious tradition. Let your total awareness be the turban on your head. ||12|| [/color][/size][/font] [font=Tahoma][size=3][color=#000080] [/color][/size][/font] Guru Sahib is using metaphors to show a muslim how to become a better lover of ALLAH. In this respect Turban is used as a metaphor in the verse. It is nothing to do with the actual wearing of turban or with Keshki. The bottom line is that the verse from SGGS that is in the article supposedly written by Bhai Manmohan Singh ji has no connection with keshki or Kakaar. The author without reading and understanding the whole verse picked a couple of lines to promote his own agenda. The rest of your justifications are based on your personal views which has no backing of Gurbani. Next time when you want to prove a point , please quote Gurbani first and then you can give your personal opinions or rehatnaamas. Lets not try to distort Gurbani to propagate what you may honestly believe in. If you have any solid proof about Keshki as Kakaar, please do not hesitate to enlighten us with it. Tejwant [/QUOTE]
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Keshki Or Kesh
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