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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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Sikh Sikhi Sikhism
Why Are We Not Allowed To Cut Hair When It's Ok To Cut Nails, Since Both Are Created By God?
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<blockquote data-quote="Archived_member14" data-source="post: 162546" data-attributes="member: 586"><p>Parma ji.</p><p></p><p>I appreciate that you question the significance of the 5ks. It is with this in mind that I now make some comments, some to further clarify, but some to correct with the idea that the arrow of understanding can gradually be straightened.</p><p></p><p>----</p><p>P: Fair enough. If it helps define you for the better of you then fine, there will be arugments to counter act the case above and all sorts.</p><p></p><p>C: It makes no difference as you point out, if one keeps hair or not when it comes to the development of understanding and other good qualities. But what if the reason for keeping it is wrong such as those given in the above article and elsewhere? Can one have a distorted understanding about cause and effect and be expected to understand the Truth? </p><p></p><p>----</p><p>P: My argument is with the people in authority not giving any other independant Sikhs or lovers of god, the chance to show love and devotion to god in the way they do.</p><p></p><p>C: No, it comes down to each individual doing what conditions dictate. You apparently are not influenced by the authorities, therefore if someone is, the authorities should not be made to blame. They too, are each different individual and will reap the fruits of their own actions and nothing to do with anyone else. I don't think it helps to point a finger at anyone, much less an abstract, labeled “authority”. </p><p></p><p>-----</p><p>P: They class themselves as Khalsa without knowing that you can not define Khalsa! Purity can not be defined!</p><p></p><p>C: I think what you are saying is that purity of mind does not come from paying attention to outward behavior, let alone how one looks and what symbols are held. It comes from understanding the mind and what are good and what are evil mental states. To think that conformity in outward appearance can lead to purity of mind is in fact encouraging of belief in the efficacy of rules and rituals which Guru Nanak spoke so much against. Some speak of ‘identity’ and of ‘pride’, but this is the stuff of “ego” which again is spoken against, is it not?</p><p></p><p>-----</p><p>P: Every man should be treated with the same respect. That is why I will not say a depiction of a man with a big beard or big hair is wrong either.</p><p></p><p>C: Second only to wisdom, kindness or friendliness is the greatest of virtues. Without it, there can be no compassion, no respect and other good qualities. Kindness does not differentiate between persons worthy and not worthy; this is because at the moment it perceives the good in the other person.</p><p></p><p>-----</p><p>P: The definition is a personal one between god and the individual, if it helps you feel royal fine, if make you feel uncomfortable change that be happy as god intends all that god loves is to be happy.</p><p></p><p>C: This can be misleading.</p><p>Being uncomfortable is not a reason to change nor is happiness the reason to go on with what one does. This is what each individual does anyway, and is it not because of ignorance and attachment? The right course of conduct goes against the stream of attachment. This means that any discomfort should be understood instead of reacted to with ignorance; likewise happiness is to be seen for what it is because otherwise, attachment takes reign and directs the show. </p><p></p><p>True, good deeds is often accompanied by pleasant feelings (happiness), but the feeling itself is *not* the measure. Besides attachment too comes with pleasant feelings, therefore if one were to go by ‘happiness’ this must be due to ignorance. Because a good deed is good because of its nature and not because it is accompanied by happy feelings.</p><p></p><p>-------</p><p>P: Are you not happy when in love?</p><p></p><p>C: And when there is love (my kindness), do you care whether or not that you are happy? Is this not because kindness is seen as valuable in and of itself? Why pollute it by appealing to the happiness which is only a feeling and in fact may or may not accompany it (because there can be neutral feelings as well)?</p><p></p><p>------</p><p>P: Just because the 5k's are not adhered to they are not a sikh what rubbish.</p><p></p><p></p><p>C: I do not really know what constitutes and what does not a Sikh. However I do know that if one believes that outward appearance and holding of symbols can lead to mental purity, this must in fact lead to much harm, and I don't believe that Sikh encourages this. </p><p></p><p>------</p><p>P: That is what will bring the downfall.</p><p></p><p>C: But some people measure growth in terms of the number of followers and in fact the number of Sikhs may not decrease. But the question is, how many recognize the essentials and how many misunderstand and are only Sikhs in name. </p><p></p><p>-----</p><p>P: Like I mentioned in a earlier post you can not define god and his humble subjects. God exsits in all.*</p><p></p><p>C: In my language, I think what you are saying is that you cannot measure good/ bad, right / wrong in terms of conformity or not, in holding symbols and outward appearance. This I agree with but with the added remark that one should not in fact come to a general conclusion about anyone. This is because a living being is one moment this mind state and another moment, another one, and this happens trillions of times in one second. In other words change, insubstantiality and impersonal is the nature of all phenomena. And as much as it is misleading to entertain a global idea about another person, I think it is wrong also to suggest to the effect that all people deep down inside are inherently good and are moving forward in the right direction. </p><p></p><p>ps: The unusual format is because my internet connection is down and this has been written in word and will be transferred to my smartphone and sent via 3G.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 162546, member: 586"] Parma ji. I appreciate that you question the significance of the 5ks. It is with this in mind that I now make some comments, some to further clarify, but some to correct with the idea that the arrow of understanding can gradually be straightened. ---- P: Fair enough. If it helps define you for the better of you then fine, there will be arugments to counter act the case above and all sorts. C: It makes no difference as you point out, if one keeps hair or not when it comes to the development of understanding and other good qualities. But what if the reason for keeping it is wrong such as those given in the above article and elsewhere? Can one have a distorted understanding about cause and effect and be expected to understand the Truth? ---- P: My argument is with the people in authority not giving any other independant Sikhs or lovers of god, the chance to show love and devotion to god in the way they do. C: No, it comes down to each individual doing what conditions dictate. You apparently are not influenced by the authorities, therefore if someone is, the authorities should not be made to blame. They too, are each different individual and will reap the fruits of their own actions and nothing to do with anyone else. I don't think it helps to point a finger at anyone, much less an abstract, labeled “authority”. ----- P: They class themselves as Khalsa without knowing that you can not define Khalsa! Purity can not be defined! C: I think what you are saying is that purity of mind does not come from paying attention to outward behavior, let alone how one looks and what symbols are held. It comes from understanding the mind and what are good and what are evil mental states. To think that conformity in outward appearance can lead to purity of mind is in fact encouraging of belief in the efficacy of rules and rituals which Guru Nanak spoke so much against. Some speak of ‘identity’ and of ‘pride’, but this is the stuff of “ego” which again is spoken against, is it not? ----- P: Every man should be treated with the same respect. That is why I will not say a depiction of a man with a big beard or big hair is wrong either. C: Second only to wisdom, kindness or friendliness is the greatest of virtues. Without it, there can be no compassion, no respect and other good qualities. Kindness does not differentiate between persons worthy and not worthy; this is because at the moment it perceives the good in the other person. ----- P: The definition is a personal one between god and the individual, if it helps you feel royal fine, if make you feel uncomfortable change that be happy as god intends all that god loves is to be happy. C: This can be misleading. Being uncomfortable is not a reason to change nor is happiness the reason to go on with what one does. This is what each individual does anyway, and is it not because of ignorance and attachment? The right course of conduct goes against the stream of attachment. This means that any discomfort should be understood instead of reacted to with ignorance; likewise happiness is to be seen for what it is because otherwise, attachment takes reign and directs the show. True, good deeds is often accompanied by pleasant feelings (happiness), but the feeling itself is *not* the measure. Besides attachment too comes with pleasant feelings, therefore if one were to go by ‘happiness’ this must be due to ignorance. Because a good deed is good because of its nature and not because it is accompanied by happy feelings. ------- P: Are you not happy when in love? C: And when there is love (my kindness), do you care whether or not that you are happy? Is this not because kindness is seen as valuable in and of itself? Why pollute it by appealing to the happiness which is only a feeling and in fact may or may not accompany it (because there can be neutral feelings as well)? ------ P: Just because the 5k's are not adhered to they are not a sikh what rubbish. C: I do not really know what constitutes and what does not a Sikh. However I do know that if one believes that outward appearance and holding of symbols can lead to mental purity, this must in fact lead to much harm, and I don't believe that Sikh encourages this. ------ P: That is what will bring the downfall. C: But some people measure growth in terms of the number of followers and in fact the number of Sikhs may not decrease. But the question is, how many recognize the essentials and how many misunderstand and are only Sikhs in name. ----- P: Like I mentioned in a earlier post you can not define god and his humble subjects. God exsits in all.* C: In my language, I think what you are saying is that you cannot measure good/ bad, right / wrong in terms of conformity or not, in holding symbols and outward appearance. This I agree with but with the added remark that one should not in fact come to a general conclusion about anyone. This is because a living being is one moment this mind state and another moment, another one, and this happens trillions of times in one second. In other words change, insubstantiality and impersonal is the nature of all phenomena. And as much as it is misleading to entertain a global idea about another person, I think it is wrong also to suggest to the effect that all people deep down inside are inherently good and are moving forward in the right direction. ps: The unusual format is because my internet connection is down and this has been written in word and will be transferred to my smartphone and sent via 3G. [/QUOTE]
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Why Are We Not Allowed To Cut Hair When It's Ok To Cut Nails, Since Both Are Created By God?
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