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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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<blockquote data-quote="Archived_Member_19" data-source="post: 49173" data-attributes="member: 2850"><p><<Gurbani is clear on the stance that no one will reach Sachkhand unless they obtain naam from Satguru (Guru Nanak Sahib). The way to obtain naam is by following the path of Guru i.e. keeping rehat which also requires keeping uncut hair. I agree that world would be a much better place if everyone meditated but technique of meditation (naam jap) can only be obtained from Panj Pyare in Sikhi.>>></p><p>Mr Bijla singh ji</p><p> sir jee your first contention is wrong... the way to obtain naam doesnot have anything to do with keeping hair, taking amrit, techniques....</p><p> naam is found by contemplation, sachsangat and </p><p></p><p><<I suggest you read Prof. Sahib Singh's Teeka "Guru Granth Darpan" for better understanding.>>></p><p>Sirjee, thak you for your kind suggestion, but my quotations of the bani were from Prof Sahib singh Khalsa's translation only. You may find the files on gurbanifiles.com</p><p> </p><p><<When Dhur Ki bani was revealed it wasn’t just random but the place and the context mattered. When Guru Sahib went to Banaras and Hardwar, the Bani that was revealed was directed towards hindu philosophy. When Guru Sahib went to Mecca, Dhu Ki bani came and rejected hajj and fasting.>></p><p>this is a new fact for me....quite surprising and i must say a very important insight abt timings of the bani being produced....can you give historical and validated documented proof of the timings of the bani being produced by Guru Nanak ?</p><p> </p><p><<Puratan Sau Sakhi also says “Dharay Kes Pahul Bina, Bhekhi Moora Sikh”.>></p><p>sau sakhi has no single source of origin, hence its validity is always questionable.</p><p></p><p><<Only path of Guru Sahib (Rehat, Amrit, keeping Panj kakkar etc) has the power to allow humans to merge with Waheguru. >></p><p>veer ji, if this was the case,that REHAT, amrit , keeping kakkar were the only way to reach oneness with God, why didn't Guru ji simply put those too as a part of the Bani ????</p><p>haven't Quran included Namaaz, Hajj as a part of must do for muslims, because they "believe" that it is MUST for salvation...</p><p>so wouldn't Guru ji also do it ?????</p><p>i am not contending whether Quran is true or not, but i am contending the fact that if gurus considered outer symbolism as MANDATORY perquisite for salvation, they would have included it in the bani along with the Five sins.</p><p></p><p>I have again and again quoted earlier also, rehat is a code of conduct for the Khalsa brotherhood, which is a part of Sikhi. I hope you understand difference between universal set of data and subset data.</p><p> </p><p><<The panktee is of course a metaphor but clearly it shows that “chaur” can only be made if one keeps hair. Long hair means uncut hair.>>></p><p>how can you prove that long hair means uncut hair?????</p><p>its an amazing stretch of imagination to accept that.</p><p></p><p><<But Guru Sahib rejected both because both were disrespecting hair, creation of Waheguru. >></p><p>Guru ji rejected outer symbolism, not disrespect of kesh. please reread the pankti and previous panktis, Guru ji talk abt other things also... which are for your reference, begging bowl, loin cloth, fasting, standing on one feet, sanyaas...etc etc....</p><p> </p><p><<<The third Shabad refers to Sargun saroop of Waheguru. Waheguru created human beings and put Kes on the head for a reason. Waheguru is Nirgun and Sargun at the same time. If Waheguru was to reveal Himself to a spiritual human being, what form would he take? The answer to this question is provided in the Shabad which clearly says that He will have long hair.>>></p><p>if Guru ji say that no one can describe form of God, how can we go on stretching our imagination and put hair on God ?</p><p>wouldn't it be contradiction of the mool mantra, the basic definition of God in sikhi?</p><p> </p><p><<Word “kesva” in the Shabads I presented refer to Waheguru not to Krishna. Guru Sahib never revered Krishna, or Ram Chandra. Kesva is Waheguru but if you name your son “Kesav Singh” it doesn’t mean your son becomes God. There is a difference between Ram (God) and Raam Chandra of Ayodehya whose existence has not been proven.>></p><p>Guru ji used allegory so many times, please see references to Hirnakshyap, prahlad, Kans, Krishna...so many places...</p><p>it doesnot mean Guru ji revered them, he cited their reference to pass on his message to the people.... </p><p></p><p> <<have already addressed this point from Gurbani and other accepted Sikh sources. When one takes Amrit, it is stressed that cutting hair is a bajjar kurehat. It is not necessary but a requirement. >></p><p>i agree with you on this, rehat, keeping hair etc is MANDATORY code of conduct for Brotherhood of Khalsa, please donot stretch it to whole of Sikhi.</p><p> </p><p><<Sikhi is the only path to reach Sachkhand.>></p><p>contentious point.. Sikhi is a beautiful path to oneness with God, i am lucky and thankful to my Guru to have been exposed to this...but who are WE to judge and know if other paths are wrong... Guruji told us what to do and what not to do...let us stick to that...</p><p>"only path" smacks of arrogance and leads to EGO, one of the five sins. i would stay away from such words or feelings.</p><p></p><p><<Sikhi itself is a culture and cannot change because it is pure truth and truth stays the same throughout ages.>></p><p>Sikhi is not a culture... Punjabiyat is a culture, being British is a form of showing culture.... cultures change...</p><p>only Truth is God.. this is explained in Mool Mantra </p><p></p><p><<Those who cut their hair are not Sikhs.>>></p><p>those who cut hair, consciuosly try to stay away from any of the five vices, do contemplation on Guru Granth Sahib's bani, seek spiritual guidance from them, believe in universal brotherhood are all Sikh.</p><p>those who take amrit, observe rehat are part of the brotherhood of Khalsa, a part of Sikhi.</p><p><<<Gursikhs who do naam simran have the capability to see Shaheed Singhs.</p><p>I have no hatred towards non-Sikhs and I don’t believe in angels that exist in Hinduism, Islam and Christianity.>></p><p> who are Shaheeds?</p><p>on one hand you reject angels, on other hand you talk abt shaheeds..</p><p>please justify..i am eager to understand the difference.</p><p> </p><p></p><p><<I simply stated that Sikhi requires everyone to keep uncut hair.>></p><p>small correction.. Khalsa requires everyone to keep uncut hair.</p><p></p><p><<Gurdwaras are supposed to be open for everyone equally but only qualified Amritdhari rehatwaan Gursikhs have the rights to lead the congregation, and conduct religious activities. >></p><p>as Gurudwaras are controlled by SGPC, a representative of the Khalsa Brotherhood, it is understood....i have no issues with this.</p><p></p><p>Thanks for reading through the post...i eagerly await your intelligent reply</p></blockquote><p></p>
[QUOTE="Archived_Member_19, post: 49173, member: 2850"] <<Gurbani is clear on the stance that no one will reach Sachkhand unless they obtain naam from Satguru (Guru Nanak Sahib). The way to obtain naam is by following the path of Guru i.e. keeping rehat which also requires keeping uncut hair. I agree that world would be a much better place if everyone meditated but technique of meditation (naam jap) can only be obtained from Panj Pyare in Sikhi.>>> Mr Bijla singh ji sir jee your first contention is wrong... the way to obtain naam doesnot have anything to do with keeping hair, taking amrit, techniques.... naam is found by contemplation, sachsangat and <<I suggest you read Prof. Sahib Singh's Teeka "Guru Granth Darpan" for better understanding.>>> Sirjee, thak you for your kind suggestion, but my quotations of the bani were from Prof Sahib singh Khalsa's translation only. You may find the files on gurbanifiles.com <<When Dhur Ki bani was revealed it wasn’t just random but the place and the context mattered. When Guru Sahib went to Banaras and Hardwar, the Bani that was revealed was directed towards hindu philosophy. When Guru Sahib went to Mecca, Dhu Ki bani came and rejected hajj and fasting.>> this is a new fact for me....quite surprising and i must say a very important insight abt timings of the bani being produced....can you give historical and validated documented proof of the timings of the bani being produced by Guru Nanak ? <<Puratan Sau Sakhi also says “Dharay Kes Pahul Bina, Bhekhi Moora Sikh”.>> sau sakhi has no single source of origin, hence its validity is always questionable. <<Only path of Guru Sahib (Rehat, Amrit, keeping Panj kakkar etc) has the power to allow humans to merge with Waheguru. >> veer ji, if this was the case,that REHAT, amrit , keeping kakkar were the only way to reach oneness with God, why didn't Guru ji simply put those too as a part of the Bani ???? haven't Quran included Namaaz, Hajj as a part of must do for muslims, because they "believe" that it is MUST for salvation... so wouldn't Guru ji also do it ????? i am not contending whether Quran is true or not, but i am contending the fact that if gurus considered outer symbolism as MANDATORY perquisite for salvation, they would have included it in the bani along with the Five sins. I have again and again quoted earlier also, rehat is a code of conduct for the Khalsa brotherhood, which is a part of Sikhi. I hope you understand difference between universal set of data and subset data. <<The panktee is of course a metaphor but clearly it shows that “chaur” can only be made if one keeps hair. Long hair means uncut hair.>>> how can you prove that long hair means uncut hair????? its an amazing stretch of imagination to accept that. <<But Guru Sahib rejected both because both were disrespecting hair, creation of Waheguru. >> Guru ji rejected outer symbolism, not disrespect of kesh. please reread the pankti and previous panktis, Guru ji talk abt other things also... which are for your reference, begging bowl, loin cloth, fasting, standing on one feet, sanyaas...etc etc.... <<<The third Shabad refers to Sargun saroop of Waheguru. Waheguru created human beings and put Kes on the head for a reason. Waheguru is Nirgun and Sargun at the same time. If Waheguru was to reveal Himself to a spiritual human being, what form would he take? The answer to this question is provided in the Shabad which clearly says that He will have long hair.>>> if Guru ji say that no one can describe form of God, how can we go on stretching our imagination and put hair on God ? wouldn't it be contradiction of the mool mantra, the basic definition of God in sikhi? <<Word “kesva” in the Shabads I presented refer to Waheguru not to Krishna. Guru Sahib never revered Krishna, or Ram Chandra. Kesva is Waheguru but if you name your son “Kesav Singh” it doesn’t mean your son becomes God. There is a difference between Ram (God) and Raam Chandra of Ayodehya whose existence has not been proven.>> Guru ji used allegory so many times, please see references to Hirnakshyap, prahlad, Kans, Krishna...so many places... it doesnot mean Guru ji revered them, he cited their reference to pass on his message to the people.... <<have already addressed this point from Gurbani and other accepted Sikh sources. When one takes Amrit, it is stressed that cutting hair is a bajjar kurehat. It is not necessary but a requirement. >> i agree with you on this, rehat, keeping hair etc is MANDATORY code of conduct for Brotherhood of Khalsa, please donot stretch it to whole of Sikhi. <<Sikhi is the only path to reach Sachkhand.>> contentious point.. Sikhi is a beautiful path to oneness with God, i am lucky and thankful to my Guru to have been exposed to this...but who are WE to judge and know if other paths are wrong... Guruji told us what to do and what not to do...let us stick to that... "only path" smacks of arrogance and leads to EGO, one of the five sins. i would stay away from such words or feelings. <<Sikhi itself is a culture and cannot change because it is pure truth and truth stays the same throughout ages.>> Sikhi is not a culture... Punjabiyat is a culture, being British is a form of showing culture.... cultures change... only Truth is God.. this is explained in Mool Mantra <<Those who cut their hair are not Sikhs.>>> those who cut hair, consciuosly try to stay away from any of the five vices, do contemplation on Guru Granth Sahib's bani, seek spiritual guidance from them, believe in universal brotherhood are all Sikh. those who take amrit, observe rehat are part of the brotherhood of Khalsa, a part of Sikhi. <<<Gursikhs who do naam simran have the capability to see Shaheed Singhs. I have no hatred towards non-Sikhs and I don’t believe in angels that exist in Hinduism, Islam and Christianity.>> who are Shaheeds? on one hand you reject angels, on other hand you talk abt shaheeds.. please justify..i am eager to understand the difference. <<I simply stated that Sikhi requires everyone to keep uncut hair.>> small correction.. Khalsa requires everyone to keep uncut hair. <<Gurdwaras are supposed to be open for everyone equally but only qualified Amritdhari rehatwaan Gursikhs have the rights to lead the congregation, and conduct religious activities. >> as Gurudwaras are controlled by SGPC, a representative of the Khalsa Brotherhood, it is understood....i have no issues with this. Thanks for reading through the post...i eagerly await your intelligent reply [/QUOTE]
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