ਭਾਵੈ ਲਾਂਬੇ ਕੇਸ ਕਰੁ ਭਾਵੈ ਘਰਰਿ ਮੁਡਾਇ
I have been hearing about the above verse for quite a long time, which some people translate into ‘either keep the hair long or cut it, it doesn’t matter’ to suggest keeping hair isn’t the central idea according to Gurbani. This translation is usually given by those who either do not have uncut hair or who want to imply hair isn’t important in Sikhi. They are wrong at both places: the translation is wrong, and the idea that hair isn’t important in Sikhi.
The aforementioned verse is of Bhagat Kabir ji. In the usual sense, they won’t provide the complete couplet because it may not fit into their narrative of hair not so important. The complete verse is:
ਕਬੀਰ ਪ੍ਰੀਤਿ ਇਕ ਸਿਉ ਕੀਏ ਆਨ ਦੁਬਿਧਾ ਜਾਇ ।।
Kabir, have love/connection only with the One, your other confusions will go away.
ਭਾਵੈ ਲਾਂਬੇ ਕੇਸ ਕਰੁ ਭਾਵੈ ਘਰਰਿ ਮੁਡਾਇ ।।
(Your confusion won’t go away by) either keeping the long-matted hair (like Yogis) or shaving your hair (like Sanyasis).
In the previous many couplets, he explained the condition of the common people and those who connect with the One. Similar is the central idea of the above verses that the common people – people who’re not connected to the One but are trying to connect by other means except Naam – keep matted hair or remove them completely, but those who connect with the One through Naam know that the love for the One is the only way to get rid of the confusion.
Another point is ਘਰਰਿ ਮੁਡਾਇ. Mundan is the complete removal of the head hair. At many places in Gurbani, the similar word comes for those who completely remove their hair. The word ਘਰਰਿ means to grind. The verse doesn’t imply cutting hair short but to completely remove it. Bhagat Kabir ji has given the guidance to the Sanyasis and Yogis in other verses as well. Here, similar attempts were made by him. Below are some of his verses, which prove he wasn’t against keeping the long hair, as he himself had long hair, but against the Yogis who keep the long-matted hair, or those who completely remove it like Sanyasis.
ਕਬੀਰ ਮਨੁ ਮੂੰਡਿਆ ਨਹੀ ਕੇਸ ਮੁੰਡਾਏ ਕਾਂਇ ।। ਜੋ ਕਿਛੁ ਕੀਆ ਸੋ ਮਨ ਕੀਆ ਮੂੰਡਾ ਮੂੰਡੁ ਅਜਾਂਇ ।। ... ਅੰਗ 1369
Kabir, you’ve not controlled [mundya] your mind, why have you shaved [mundaye] your head? Whatever (actions were) performed were performed by (the thoughts in your) mind, shaving your head is worthless.
ਜੋਗੀ ਜਤੀ ਤਪੀ ਸੰਨਿਆਸੀ ਬਹੁ ਤੀਰਥ ਭ੍ਰਮਨਾ ।। ਲੁੰਜਿਤ ਮੁੰਜਿਤ ਮੋਨਿ ਜਟਾਧਾਰ ਅੰਤਿ ਤਊ ਮਰਨਾ ।।1।। ਤਾ ਤੇ ਸੇਵੀਅਲੇ ਰਾਮ ਨਾ ।। ਰਸਨਾ ਰਾਮ ਨਾਮ ਹਿਤੁ ਜਾ ਕੈ ਕਹਾ ਕਰੈ ਜਮਨਾ ।।1।। ਰਹਾਉ ।। ... ਅੰਗ 476
Yogis, celibates, penitents, Sanyasis, they go to the pilgrimages. Those who pluck their hair out, who shave their head, who practise silence, who keep the matted hair, they all die (without liberation) at last. Therefore, sing the Name of the One [Ram – omnipresent]. On whose tongue the Name of the One is, the Messenger of Death can’t do anything. Pause.
ਕਬਿਤ ਪੜੇ ਪੜਿ ਕਬਿਤਾ ਮੂਏ ਕਪੜ ਕੇਦਾਰੈ ਜਾਈ ।। ਜਟਾ ਧਾਰਿ ਧਾਰਿ ਜੋਗੀ ਮੂਏ ਤੇਰੀ ਗਤਿ ਇਨਹਿ ਨ ਪਾਈ ।।2।। ... ਅੰਗ 654
(Without chanting your Name,) the poets die by reading the poems, kapris die by going to Kedarnath. The Yogis die by keeping the long-matted hair, none of them know anything about You.
ਸੰਤਾ ਮਾਨਉ ਦੂਤਾ ਡਾਨਉ ਇਹ ਕੁਟਵਾਰੀ ਮੇਰੀ ।। ਦਿਵਸ ਰੈਨਿ ਤੇਰੇ ਪਾਉ ਪਲੋਸਉ ਕੇਸ ਚਵਰ ਕਰਿ ਫੇਰੀ ।।1।। ਹਮ ਕੂਕਰ ਤੇਰੇ ਦਰਬਾਰਿ ।। ਭਉਕਹਿ ਆਗੈ ਬਦਨੁ ਪਸਾਰਿ ।।1।। ... ਅੰਗ 969
I honour the saints/good deeds and punish the bad deeds, this is my policeman-ship. Day and night I worship Your feet and use my head hair as a chaur/flywhisk to wave over You. I am a dog at Your House. By opening my mouth, I bark [sing His praises] in front of it.
ਜਟਾ ਭਸਮ ਲੇਪਨ ਕੀਆ ਕਹਾ ਗੁਫਾ ਮਹਿ ਬਾਸੁ ।। ਮਨੁ ਜੀਤੇ ਜਗੁ ਜੀਤਿਆ ਜਾਂ ਤੇ ਬਿਖਿਆ ਤੇ ਹੋਇ ਉਦਾਸੁ ।।2।। ... ਅੰਗ 1103
What if you’ve kept long-matted hair, put ashes on your body, and live in the caves (away from the world). By conquering your mind, you conquer the world and get away from the vices.
Below are some of the verses of the Sikh Gurus where the long hair and beard are mentioned for the praises.
ਕੇਸਾ ਕਾ ਕਰਿ ਚਵਰੁ ਢੁਲਾਵਾ ਚਰਣ ਧੂੜਿ ਮੁਖਿ ਲਾਈ ।। ... ਅੰਗ 749
Keeping the hair as a flywhisk/fan over Your saints and put their feet dust on my forehead.
ਕੇਸ ਸੰਗਿ ਦਾਸ ਪਗ ਝਾਰਉ ਇਹੈ ਮਨੋਰਥ ਮੋਰ ।। ... ਅੰਗ 500
My purpose is to dust the feet of Your servants with my hair.
ਨਾਪਾਕ ਪਾਕੁ ਕਰਿ ਹਦੂਰਿ ਹਦੀਸਾ ਸਾਬਤ ਸੂਰਤਿ ਦਸਤਾਰ ਸਿਰਾ ।। ... ਅੰਗ 1084
Change your unpure mind into pure, true Hadid is keeping in mind that the One is nearby. Keep your body untouched and tie a turban on the head[i].
ਸੇ ਦਾੜੀਆ ਸਚੀਆ ਜਿ ਗੁਰ ਚਰਨੀ ਲਗੰਨਿ ... ਅੰਗ 1419
Those beards are true, which touch the feet of the Guru.
Guru Gobind Singh ji has ordered the Sikhs to keep the hair. It is confirmed both from Gurbani and history. But then there is one verse if translated incorrectly will misguide the readers that the Guru didn’t want the Sikhs to keep long hair. However, with the correct translation and the complete verse, by keeping the continuity of Guru Granth Sahib ji’s bani, we will have a better understanding.
ਤੀਰਥ ਕੋਟ ਕੀਏ ਇਸਨਾਨ ਦੀਏ ਬਹੁ ਦਾਨ ਮਹਾ ਬ੍ਰਿਤ ਧਾਰੇ ।। ਦੇਸ ਫਿਰਿਓ ਕਰਿ ਭੇਸ ਤਪੋਧਨ ਕੇਸ ਧਰੇ ਨ ਮਿਲੇ ਹਰਿ ਪਿਆਰੇ ।। ... ਦਸਮ, 35
At many sacred places, millions of baths were taken, given so much in alms, kept fast. Went to different countries with different garbs, by keeping the long-matted hair you can’t reach the One[ii].
When was the last time you saw people keeping long hair and roaming around the countries to meet the One? But you will see the Yogis, with long matted hair, around the religious places, or calling their garb or appearance as a way to reach the One. Many of us must’ve seen them in the Maha Kumbh festival these days in India.
Also, cutting hair/shaving was considered the worst that can be done. Bhagat Kabir ji writes:
ਕਬੀਰ ਮਾਇ ਮੂੰਡਉ ਤਿਹ ਗੁਰੂ ਕੀ ਜਾ ਤੇ ਭਰਮੁ ਨ ਜਾਇ ।।
Kabir, shave the head of the mother of that guru[iii], by whose (teachings) the confusion/doubt doesn’t go away.
ਆਪ ਡੁਬੇ ਚਹੁ ਬੇਦ ਮਹਿ ਚੇਲੇ ਦੀਏ ਬਹਾਇ ।। ... ਅੰਗ 1369
He [the guru] wasted (his life) doing (the shallow rituals of) the Vedas, and his followers do the same.
Historical references of hair
We’ve already discussed some parts of this in the earlier article, it would be confusing to readers to consider everything here again, unless you know the points which I raised, but let’s keep our focus on the hair.
W. H. McLeod argued in his book that the Sikhs used to cut their hair[1]. For which he gave the B40 Janamsakhi reference. It’s a long story but below is an excerpt of the story[2].
ਤਬ ਬਾਬਾ ਤੇ ਮਰਦਾਨਾ ਏਕ ਥਾਇ ਜਾਇ ਬੈਠੇ ।। ਇਕ ਸਿਖੁ ਥਾ ਉਹੁ ਵੇਖੈ ਤਾ ਕਿਆ ਵੇਖੈ ਜੋ ਇਕੁ ਸਾਧੁ ਹੈ ।। ਅਤੇ ਅਨਾਹਦ ਸਬਦੁ ਗਾਵੀਦਾ ਹੈ ।। ਉਸ ਦਾ ਆਤਮਾ ਭਿਜ ਗਇਆ ।। ਉਸ ਆਇ ਕੈ ਕਹਿਆ ਜੀ ਮਿਹਰਵਾਨੁ ਠਾਕੁਰਦੁਆਰੇ ਕ੍ਰਿਪਾ ਕੀਜੈ ।। ... ਇਕ ਸਿਖੁ ਇਕੁ ਇਸਤ੍ਰੀ ਇਕੁ ਬਾਲਕੁ ਥਾ ।। ਉਨਾ ਪ੍ਰਸਾਦਿ ਕੀਤਾ ਬਾਬੇ ਜੀ ਅਤੇ ਮਰਦਾਨੇ ਪ੍ਰਸਾਦਿ ਕੀਤਾ ।। ...ਅਗਲੇ ਦਿਨ ਕਛੁ ਜੁੜਿ ਨਾ ਆਵੈ ।। ਸਿਰ ਕੇ ਉਪਰ ਵਡੇ ਵਾਲ ਰਖਦਾ ਥਾ ।। ਵਾਲ ਹਛੀ ਸੇਲੀ ਵਟਿ ਕੈ ਬਾਜਾਰ ਲੈ ਕਰਿ ਵੇਚ ਕਰਿ ਪ੍ਰਸਾਦਿ ਕੀਤੋਸੁ ।। ... ਤਬ ਅਗਲੇ ਦਿਨੁ ਜਦਿ ਕਛੁ ਮਉਜੂਦੁ ਨਾ ਹੋਇਆ ।। ਤਬ ਬਾਲਕ ਨੋ ਇਕਸ ਪਾਸਿ ਵੇਚਣਿ ਲੈ ਗਏ ।।
Then Baba [Guru Nanak Dev ji] and (Bhai) Mardana sat at one place. There was a Sikh, he saw a saint [the Guru] sitting there. He [the Guru] sings ambrosial songs. His [the Sikh’s] soul was drenched in that. He came (to the Guru) and asked to come to Dakurdawara. … (In his house, they were three members) the Sikh, his wife, and their son. They ate, including the Baba [the Guru] and (Bhai) Mardana. … Next day there was nothing to eat (in the house). He had long hair on the head. He sold them off in the market and ate food. … Then next day when nothing was there to eat, the couple took their son to sell off.
What did we learn from the story?
1. The person, whose name isn’t mentioned, isn’t a Sikh when he met the Guru, because a) he didn’t recognize him, b) he called the Guru a saint, not Baba/Guru.
2. The storyteller used the term Sikh for him because he’d become a Sikh after meeting the Guru, not earlier.
3. He cut off his hair and sold it to feed the divine person he met.
4. He sold his son to feed them.
The crux of the story, if we want to consider around the person who became a Sikh, is he’s so impressed by the Guru that he’s ready to feed him by any means, including selling his son. This isn’t about logic or understanding but the faith and the trust that he’d built in the Guru he met a few days ago. If we want to consider the Sikhs used to cut their hair based on this story, can we conclude Sikhs used to sell their children too? I don’t think so. Its purpose wasn’t hair or selling things off but to do anything for the Guru.
I brought this story up because there’d be some people who would use this story to prove their point of cutting the hair.
Anyways, in Bhai Mani Singh’s Janamsakhi, we have another story which asks to keep the hair[3].
… ਤੇ ਸੁਣਿਆ ਹੈ ਫਕੀਰ ਪਾਤਸ਼ਾਹੀ ਬਖਸਦੇ ਹੈ ।। ਮੈ ਭੀ ਆਖਨਾ ਜੋ ਇਸ ਜਾਗਾ ਦਾ ਰਾਜ ਮੈਨੂ ਮਿਲੇ ।। ਬਾਬੇ ਕਹਿਆ ਮਰਦਾਨਿਆ ਇਸ ਨੂ ਵਰ ਦੇਹਿ ਤੇਰਾ ਹੀ ਸਿਖ ਹੋਵੇ ।। ਮਰਦਾਨੇ ਕਹਿਆ ਤੂੰ ਤੀਨ ਬਾਤਾ ਕਰਿ ।। ਤੇਰਾ ਰਾਜ ਵਧਦਾ ਜਾਵੇਗਾ ।। ਇਕ ਸਿਰ ਤੇ ਕੇਸ ਰਖੁ ਦੂਜਾ ਪਿਛਲੀ ਰਾਤ ਸਤਿਨਾਮ ਦਾ ਜਾਪ ਕਰਨਾ ।। ਤੀਸਰਾ ਸਾਧਾ ਦਾ ਸੰਗ ਆਏ ਗਏ ਦੀ ਸੇਵਾ ਟਹਿਲ ਕਰਨੀ ।।
And I have heard that the fakirs bestow the rule of the land. I also want to have this land to rule. Baba [Guru Nanak Dev ji] asked (Bhai) Mardana to bless him so that he became your disciple. (Bhai) Mardana asked him to do three things, and his kingdom will flourish. First, keep hair on your head; second, chant the True Naam at the end of the night (before the sunrise); third, keep the company of the saints and offer them good hospitality.
In the earlier times, most people had long head hair, irrespective of their faith, across the regions and religions. Keeping long hair was associated with spirituality, or in other words, most of the religious leaders had long hair. When Alberuni visited Indian subcontinent in the beginning of the 11th century, he had below observations[4]:
They do not cut any of the hair of the body. Originally they went naked in consequence of the heat, and by not cutting the hair of the head they intended to pre-vent sunstroke.
They divide the moustache into single plaits in order to preserve it. As regards their not cutting the hair of the genitals, they try to make people believe that the cutting of it incites to lust and increases carnal desire. Therefore such of them as feel a strong desire for cohabitation never cut the hair of the genitals.
Below Hindu and Christian texts mentioned the long hair:
Let him not strike one who (in flight) has climbed on an eminence, nor a eunuch, nor one who joins the palms of his hands (in supplication), nor one who (flees) with flying hair, nor one who sits down, nor one who says ‘I am thine.’[5] …
In the presence of Divinity, the soul rises in eminence and potential: the lower hair of the body is like the hair of the wolf, the beard and moustache on the face are like the whiskers of the tiger, the hair on the head and the top hair glows with beauty and glory like the lion’s mane, and the senses shine as lightening[6]. …
That he told her all his heart, and said unto her, There hath not come a razor upon mine head; for I have been a Nazarite unto God from my mother's womb: if I be shaven, then my strength will go from me, and I shall become weak, and be like any other man[7].
During the Nazirite vow, people are supposed to grow hair in Christianity, along with other rules.
All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself unto the LORD, he shall be holy, and shall let the locks of the hair of his head grow[8].
The Rehatnamaas have the hair as a mandatory article for the Sikhs, but in Bhai Desa Singh’s Rehatnama we find a reason behind keeping the hair[9].
ਜਬ ਪਹਿਲੇ ਸਬ ਸ੍ਰਿਸਟਿ ਉਪਾਈ । ਤਬ ਹੀ ਮਾਨੁਖ ਦੇਹਿ ਬਨਾਈ
When the whole world was created, the human being was created.
ਤਨ ਇਸ ਕੇ ਸਿਰ ਕੇਸ ਜੁ ਦੀਨੋ । ਸੋ ਇਹ ਤਨ ਸਿੰਗਾਰਹਿ ਕੀਨੋ ।79।
Then the hair was given on the head, it’s like the jewelry on the body.
ਦਾੜ੍ਹਾ ਮੁਛ ਸਿਰ ਕੇਸ ਬਨਾਈ । ਹੈ ਇਹ ਦ੍ਰਿੜ ਜਿਹ ਪ੍ਰਭੂ ਰਜ਼ਾਈ ।
Beard, moustache and head hair, if they were kept, you’re in the One’s Will.
ਮੇਟ ਰਜ਼ਾਇ ਜੁ ਸੀਸ ਮੁੰਡਾਵੈ । ਕਹੁ ਤੇ ਜਗ ਕੈਸੇ ਹਰਿ ਪਾਵੈ ।80।
Ignoring His Will, if somebody removes hair, then how will he meet the One in this world?
ਪਾਂਖਹੁ ਬਿਨ ਬਿਹੰਗ ਜਿਮ ਹੋਹੀ । ਊਰਬ ਬਿਨਾ ਭੇਡ ਜਿਮ ਕੋਈ
Like a bird is without the wings, like sheep is without wool.
ਬਸਨ ਬਿਨਾਂ ਨਾਰੀ ਹੈ ਜੈਸੇ । ਕੇਸਨ ਬਿਨ ਹੋਯ ਨਰ ਤੈਸੇ ।81।
Like a woman is without clothes, similarly a man is without hair.
ਕੇਸਨ ਨਰ ਧਾਰੇ ਹੈ ਜਬਹੀ । ਪੂਰਨ ਰੂਪ ਹੋਇ ਹੈ ਤਬ ਹੀ
When a man keeps hair, he turns into a complete form.
ਕੇਸ ਏਕ ਪੁਨ ਰਹਤ ਜੁ ਪਾਈਂ । ਤਾਂ ਕੀ ਮਹਿਮਾ ਕਹੀ ਨਾ ਜਾਈ ।82।
Who’s kept the hair and followed the rules, his praises can’t be described in words.
Not only the hair, but the circumcision and the ear-piercing isn’t acceptable in Sikhi. The Sikh Gurus wanted the Sikhs to keep the same form that was given by the One. Its prime example is to keep the hair of newborn baby intact, rather than doing a mundan as was/is prevalent among Hindus.
ਕਿਸੇ ਕਟਾਇਆ ਲਾਂਡਿ ਕਉ ਕਿਸੇ ਛਿਦਾਏ ਕਾਨ ।
Some have done the circumcision; some have pierced their ears.
ਸਾਬਤਿ ਸੁੰਨਤਿ ਰਬ ਦੀ ਭੰਨਨ ਬੇਈਮਾਨ ।
The Complete Form[iv] is destroyed by the dishonest people.
ਬੁਰੇ ਦੁਹਾਂ ਦੇ ਪੰਥੜੇ ਬੁਰੇ ਦੁਹਾਂ ਦੇ ਮੇਲਿ ।
Both the paths [Hindus and Muslims] and their connections are bad.
ਜੋ ਕੋ ਸਚੁ ਅਲਾਇਦਾ ਘਤਿ ਮਾਰਨ ਤਿਹਿ ਜੇਲਿ ।
If somebody speaks the truth, they will put him in jail.
ਸਚੀ ਕੁਦਰਤ ਰਬ ਦੀ ਕੋਇ ਨ ਪਾਵੇ ਭੇਦੁ ।
No one has understood the True Path of the One.
ਹਿੰਦੂ ਮੁਸਲਮਾਨ ਦੁਇ ਪੜ ਲੜਦੇ ਬੇਦ ਕਤੇਬਿ ।
Hindus and Muslims fight by reading Vedas and Katebas[10].
ਅਤੇ ਕੇਸ ਲੜਕੇ ਕੇ ਜਨਮ ਕੇ ਹੋਵਹਿਂ । ਉਨ੍ਹਾਂ ਕੇਸਾਂ ਦਾ ਬੁਰਾ ਨ ਮੰਗੇ – ਕੇਸ ਵੁਹੀ ਰਖੇ ।
And the hair of the newborn baby should be kept intact, never think bad of them (and cut them), keep them[11].
In 1710 AD, Bahadur Shah ordered the employed Hindus to cut their hair to make a distinguish between them and the Sikhs, as the Sikhs wouldn’t cut their hair, and it’d be easy to mark them for killing[12]. This may have been the starting of the hair cutting by majority of people, to keep themselves safe under the rule of the Mughals. And later it’d have enhanced due to the fashion of the land and the European influence.
Lame arguments
Some people have brought the lame and nonsensical arguments against the hair. This set of people are those who do not keep hair but are born in the Sikh families; or those who aren’t Sikhs and do not like the distinction between their regular faith and Sikhi.
One of the famous arguments is the first Sikh Guru was against the outer rituals/rules. The Sikh Gurus weren’t against the outer appearances, they were against the shallow rituals/rules adopted by the people in religious garbs. People have attached themselves completely with the outer appearances and have forgotten the Naam. Let’s assume if their analysis is right, does it mean that the tenth Sikh Guru, who asked to keep hair, was against the first one? But the Gurbani says it’s the continuation of the philosophy of the first Sikh Guru till Guru Gobind Singh ji. Their argument is contradictory to Gurbani!
Secondly, why would the Guru go against something that is natural and is given by the One when a person is born with? Unnatural is cutting the hair, or keeping matted hair, or unkempt hair, or circumcision. And you will find numerous references in Gurbani against these acts. Gurbani is filled with the references of the natural hair. You will find the Gurus and the Bhagats using the references of hair as praises, but you will not find even a single example where they praised the cutting hair or beard or circumcision.
Those who don’t keep hair would argue keeping hair is a ritual, so it’s against the Sikh principles; and that Sikhi or spirituality is inside, not outside. Both statements show the contradictions because if spirituality is inside, why are they so focused on cutting their hair? Secondly, if keeping hair is ritual, isn’t cutting hair? So these are just attempts by the people to call themselves Sikhs without following Sikh Rules.
So, keeping hair isn’t ritual. Sikhs are following the rules given by their Gurus. But if in somebody’s eyes following the rules of the Gurus make Sikhs ritualistic, let them be. Because there is nothing more important for a Sikh than the rehat, both inner and outer, both spiritual and societal.
[1] Who is a Sikh? The problem of the Sikh Identity, W. H. McLeod, Page 45, 1992
[2] ਜਨਮ ਸਾਖੀ ਸ੍ਰੀ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ, ਸੰਪਾਦਕ ਡਾ ਪਿਆਰ ਸਿੰਘ, ਪੰਨਾ 58, 1974
[3] ਗਿਆਨ ਰਤਨਾਵਲੀ, ਜਨਮ ਸਾਖੀ ਸ੍ਰੀ ਗੁਰੂ ਨਾਨਕ ਦੇਵ ਜੀ, ਸੰਪਾਦਕ ਜਸਬੀਰ ਸਿੰਘ ਸਾਬਰ, ਪੰਨਾ 560, 1993
[4] Alberuni’s India, Dr. Edward C. Sachau, pages 179-180, 1910
[5] Manusmiriti 7.91
[6] Yajurved 19.92
[7] Bible, Judges 17
[8] Bible, Numbers 6.5
[9] ਰਹਿਤਨਾਮੇ, ਸੰਪਾਦਕ ਪਿਆਰਾ ਸਿੰਘ ਪਦਮ, ਭਾਈ ਦੇਸਾ ਸਿੰਘ, ਪੰਨਾ 152, 1991
[10] ਮੱਕੇ ਮਦੀਨੇ ਦੀ ਗੋਸ਼ਟਿ, ਸੰਪਾਦਕ ਕੁਲਵੰਤ ਸਿੰਘ, ਪੰਨਾ 145, 1995
[11] ਪ੍ਰੇਮ ਸੁਮਾਰਗ ਗ੍ਰੰਥ, ਸੰਪਾਦਕ ਰਣਧੀਰ ਸਿੰਘਪੰਨਾ 25, 1965
[12] Sketch of the Sikhs, John Malcolm, Page 85, 1812; The Panjab Past and Present, Vol XVIII-II, Page 6, Oct 1984
[i] Some people argue that this line was for Muslims. But the Gurbani is for everyone. The Gurus talked to different people in their lives: Hindus, Muslims, Yogis, Sidhs, etc. If we want to keep the discussions to their faith and do not want to adopt it, then it means all the Gurbani is not for Sikhs. Like some meat lovers say, Bhagat Kabir ji told ਜਉ ਸਭ ਮਹਿ ਏਕੁ ਖੁਦਾਇ ਕਹਤਹਉ ਤਉ ਕਿਉ ਮੁਰਗੀ ਮਾਰੈ ।। to Hindus/Muslims, so it doesn’t apply to Sikhs. I mean … really? As I always say, do not appropriate Gurbani to justify your living or tastes.
[ii] The other pad-ched is ਦੇਸ ਫਿਰਿਓ ਕਰਿ ਭੇਸ ਤਪੋ ਧਨ ਕੇ ਸਧਰੇ ਨ ਮਿਲੇ ਹਰਿ ਪਿਆਰੇ ।।, meaning people go around the countries with different garbs to earn/collect money, but a person can’t meet the One through these actions.
[iii] ਮਾਇ ਮੂੰਡਉ is said to be an abusive term in the groups of the Yogis, and is used as an idiom sometimes.
[iv] The words are ਸਾਬਤਿ ਸੁੰਨਤਿ, its literal translation is ‘complete/untouched circumcision’, what it meant is whatever was given by the One shouldn’t be destroyed by circumcision, piercing ears, etc.; or keeping everything as-is is the real circumcision.
