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Naam-Simran

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  #1 (permalink)  
Old 03-Aug-2009, 20:17 PM
Admin Singh's Avatar Admin Singh Admin Singh is offline
 
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Naam-Simran

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Gnomics brings us closer to Sikhs’ understanding about the importance of ‘Sabad. But its study is rare, as also the realisation that the Truth through contemplation as practised by Guru Gobind Singh, the Master of Eternal life, is the only way to thought-less thought.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/sikh-sikhi-sikhism/26108-naam-simran.html


Genesis of Human history and culture teaches us that every society expresses need for control of human emotions and allows recognition in some artistic, ethical and thoughtful ways. We call them cultural characteristics and heritage. Nature of mind is to wander from one object to another, making human mind mercurial.


Experiences accumulated over generations have invented devices to decipline the mind, as the mind is prone to distractions; hence the tendency of mind is compared with monkey-like habits. Flickering faith is useless which leads to one’s downfall, and strong faith saves from death. How can a faithless mind define the Timeless and Infinite being who is the source and ultimate cause for everything?


We know that not only indivisuals but nations and civilizations have their period of growth and dominance, prior to decline and oblivion. We often listen - helplessly - to the shortening the breath of our near and dear ones. Death may come as a thief, or it may approach slowly, or after ample warning, but come it must; the only way to escape is to realise the truth in order never to be born again. It is our ultimate destiny to realise the Truth.
Sikhism advocates ‘Naam-simran’ for all mankind as the means to attain Divine Knowledge, the Self realization at ‘Finite and Infinite’ levels of Creation. The philosophy behind naam-simran is projection of pure, positive word, or Sabad, which leads human soul to libration. Silent repetition of Wahiguru, Satnam or a Hymn, is a tonic and a potent remedy for all psychosomatic diseases. Naam simran restores human happiness, generic health, and elemental wisdom.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=26108


New gene-minded convolutionists have come to believe that human mind disposes of the sets of gnomes to make genetical evolution possible; that mind produces both negative (or unhealthy) and positive (or healthy) waves, and intelligence existed long before the genetic information of life was encoded. Human genes make possible the development of consciousness whose basic element could be Ethereal (Akas) whereas our ancient philosophy of the Divine Word already utilised ‘subtle sound power’ in practice of Japa-yoga. During the course of Naam-simran, subtle Word-power influences our DNA which further influences human anatomy and physiology. In our view, new evolutionists have - unwillingly - strengthened the need for Naam Simran by admitting that organism in addition to its own self is genomising in the self-actualisation, its kin. This takes place more effectively along with sound-wave-power, moving through the conscious which constitutes the Self. Though new evolutionists did not put forward any such ‘Unique gene’ yet their honest apprach has reinforced our faith in "UNITY OF MANKIND". There is no molecular support for racial distinction among human groups. Genes are important, but their story is incomplete. It is necessary to have a clear idea of humanism based on human life and values, as the Gurus did:
‘I perceive Thy form in all life and light
I realise Thy power in all spheres and sight.’
- Guru Nanak: Asa, Chaupadas-8
One cannot attain true wisdom by means of argument:
To define its assence is too hard a task.
One wins it by the grace of the Lord.
Clever devices, volitions are useless all.’
Guru Nanak Asa-di-var (4.2)


According to Sikhism, Naam Simran is a mystic formula, a way out from the worries and sorrows of the world; to many it brings miracles, a little practice has change several lives. Man learns to discriminate between good and evil himself. Naam is a path when adopted for spiritual realization. Guru Nanak equates Naam with the Truth. Naam is the ultimate symphony and creation and the Ideal set before man.


By practicing on the Gurus Sabad man’s ego melts away.
Gurbani says:
By dwelling on the Word, one thinks of service to the community
He practices contemplation, self-control and temperance by overcoming his ego;
He becomes emancipated in life on listening to Word.
And attains the ever-lasting joy through truthful conduct.
A seeker must contemplate – in Sabad-Vichar and understand the bani in the right context.


There is no place for an egoist approach or I-am-ness of man. Waheguru alone is God, His will must pervail. He is wielder of His Will. Man is exhorted to recognize his divine origin, as Gurbani says:
"Know your essence, man!
You embody the very light of the Lord."
- Guru Amardas




Gulshan Jeet Singh, Dehradun




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Old 04-Aug-2009, 21:01 PM
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Re: Naam-Simran

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NAAM

ABSTRACT

“Naam Simran or Naam Japna” in Sikh Thought IMHO is to devotionally controlling the mind, and focusing it on the Sabd or Absolute Principle or Akal Purkh or what ever one wants to call this Higher Power or Creative Enegy, of one’s own understanding either loud or in mind/heart. Mind can only be controlled by the Grace of “Akal Purkh”; which one can only be blessed with by performing virtuous devotional service to God/Guru. Also required is the evolvement of a good moral character, internal ethical piety by meditation in action/altruism. Guru Nanak defines Naam in Raag Asa;

ਨਾਮੇ ਸੁਚਿ ਨਾਮੋ ਪੜਉ ਨਾਮੇ ਚਜੁ ਆਚਾਰੁ ॥

Nāmė sucẖ nāmo paṛa­o nāmė cẖaj ācẖār.

Naam is inner cleanliness. Name is your study. Akal Purkh's Name is also your wisdom and way of life.-----Guru Nanak, Raag Asa, AGGS, Page, 355-3

The way of life of a Sikh is altruism, which actually is devotional worship of the Akal Purkh says Guru Nanak in Japji;

ਵਿਣੁ ਗੁਣ ਕੀਤੇ ਭਗਤਿ ਨ ਹੋਇ ॥

Vin Goun Keetay Bhagat Na Ho-ay.

Without virtue, there is no devotional worship.-----Guru Nanak, Japji, AGGS, Page, 4-16
--------------------------------------------------------------------------------------------------------
What does Naam Stand for in Sikhism?

Is it just the name or more than that?

Naam is much more than just the Name; it contains every thing says Nanak in Raag Gauri;

ਨਾ ਜਾਣਾ ਕਰਮ ਕੇਵਡ ਤੇਰੀ ਦਾਤਿ ॥ ਕਰਮੁ ਧਰਮੁ ਤੇਰੇ ਨਾਮ ਕੀ ਜਾਤਿ ॥

Nā jāṇā karam kevad ṯerī ḏāṯ. Karam ḏẖaram ṯere nām kī jāṯ.

O, Akal Purkh I know not the greatness and depth of Thy Grace and Thy Blessings; Your True Name and its love is all the action, prayer, and worship for me. I cannot know the greatness of your blessings as compared to my actions; in fact all my actions and prayers are worthwhile only if your True Name is there.-----Guru Nanak, Raag Gauri, AGGS, Page, 154-2

ਨਾਮੁ ਹਮਾਰੇ ਜੀਅ ਕੀ ਰਾਸਿ ॥ ਨਾਮੋ ਸੰਗੀ ਜਤ ਕਤ ਜਾਤ ॥ ਨਾਮੋ ਹੀ ਮਨਿ ਲਾਗਾ ਮੀਠਾ ॥ ਜਲਿ ਥਲਿ ਸਭ ਮਹਿ ਨਾਮੋ ਡੀਠਾ ॥

Nām hamāre jī▫a kī rās. Nāmo sangī jaṯ kaṯ jāṯ. Nāmo hī man lāgā mīṯẖā. Jal thal sabẖ mėh nāmo dīṯẖā.

The Naam is the wealth of my soul. Wherever I go, the Naam is with me. The Naam is sweet to my mind. In the water, on the land, and everywhere, I see the Naam.-----Guru Arjan, Raag Gond, AGGS, Page, 863

These are the usual questions being asked by fellow Sikhs and the answers to these questions are not easy and straight forward. It is easier to make a statement on “Naam Japna”, which could be;

1. Mechanical recitation of God’s Name of your choice in silence or aloud. It is the first step towards spirituality either one progresses further to the step of understanding and reflection or stagnates here with no spiritual benefit.

2. Recitation of Naam has been advised in various debates as;

i) Sitting in a chair.
ii) Sitting in a particular posture.
iii) Using the technique of “Irrha Pingla Ur Sukhmana,” a yogic technique.
iv) Parnayama-hath yoga system.
v) Or any other choice.

Recitation loud is recommended as it helps to concentrate involving the sense of hearing in addition to the utterance of Naam. Posture has no spiritual value if there is inner filth says Gurus Nanak in Ragas Asa, Arjan in Devgandhari, and Namdev in Asa;

ਸੀਸਿ ਨਿਵਾਇਐ ਕਿਆ ਥੀਐ ਜਾ ਰਿਦੈ ਕੁਸੁਧੇ ਜਾਹਿ ॥

Sīs nivā­i­ai ki­ā thī­ai jā riḏai kusuḏẖė jāhi.

But what can be achieved by bowing the head, when the heart is impure?-----Guru Nanak, Raag Asa, AGGS, Page, 470-15

ਹਮਰੀ ਮੁਦ੍ਰ ਨਾਮੁ ਹਰਿ ਸੁਆਮੀ ਰਿਦ ਅੰਤਰਿ ਦੁਸਟ ਦੁਸਟਾਰੀ ॥

Hamrī muḏar nām har su­āmī riḏ anṯar ḏusat ḏustārī.

I appear to chant the God's Name, but within my heart, I am the wicked of the wicked.-----Guru Arjan, Raag Devgandhari, AGGS, Page, 528-3

ਕਾਹੇ ਕਉ ਕੀਜੈ ਧਿਆਨੁ ਜਪੰਨਾ ॥ਜਬ ਤੇ ਸੁਧੁ ਨਾਹੀ ਮਨੁ ਅਪਨਾ ॥

Kāhė ka¬o kījai ḏẖi¬ān japannā. Jab ṯė suḏẖ nāhī man apnā.

Why do you practice meditation and chanting, when your mind is not pure?-----Namdev, Raag Asa, AGGS, Page, 485-17

Bhai Gurdas ponders on the subject of emancipation, since every one desires it through Naam;

ਸਿਰ ਤਲਵਾਏ ਪਾਈਐ ਚਮਗਿਦੜ ਜੂਹੈ ॥ ਮੜੀ ਮਸਾਣੀ ਜੇ ਮਿਲੈ ਵਿਚਿ ਖੁਡਾਂ ਚੂਹੇ ॥ ਮਿਲੇ ਨ ਵਡੀ ਆਰਜਾ ਬਿਸੀਅਰੁ ਵਿਹੁ ਲੂਹੇ ॥ ਹੋਇ ਕੁਚੀਲੁ ਵਰਤੀਐ ਖਰ ਸੂਰ ਭਸੂਹੇ ॥ ਕੰਦ ਮੂਲ ਚਿਤੁ ਲਾਈਐ ਅਈਅੜ ਵਣੁ ਧੂਹੇ ॥ ਵਿਣੁ ਗੁਰ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਉ ਘਰੁ ਵਿਣੁ ਬੂਹੇ ॥

Sir Talva-ay Paa-ee-aa Chamgidgar Joohai, Marhee Masanee Jay Milai Vich Khaddan Choohay.Milay Na Vadia-ee Aarja Biseear Veh Loohay. Hoey Kucheel Vartee-ai Khar Soor Bashuhay. Kand Mool Chit Laaee-aa Aa-eearh VaN Dhoohay. ViN Gur Mukat Na Hovee Jeo Ghar ViN Boohay.

If bowing only could grant liberation then the bats in the forests hang from trees upside down. Should liberation were achieved in the loneliness of crematories than rats could have got it in their holes? Longevity also does not bring it because snake during its whole long life goes on smoldering in its own poison. If dirt could make it attainable, asses and swine’s always remain dirty and muddy. If relishing over tubers and roots could provide it, then herd of animals go on hauling and eating them should have also obtained liberation. As a house in fact is useless with out a door, one cannot get liberation with out the Guru.-----Bhai Gurdas, Vaar 36, Pauri, 13

Naam has no Form; it is the devotional love in the heart with complete focus on the Higher Power of one’s own understanding, which has been called by multiple names;

ਨਾਉ ਤੇਰਾ ਨਿਰੰਕਾਰੁ ਹੈ ਨਾਇ ਲਇਐ ਨਰਕਿ ਨ ਜਾਈਐ ॥

Nā­o ṯėrā nirankār hai nā­ė la­i­ai narak na jā­ī­ai.

Your Name is Formless; chanting Your Name, one does not to go to hell (meaning one’s mind is at peace).-----Guru Nanak, Raag Asa, AGGS, Page, 465-15

ਕਰਮ ਕਰਤੂਤਿ ਬੇਲਿ ਬਿਸਥਾਰੀ ਰਾਮ ਨਾਮੁ ਫਲੁ ਹੂਆ॥ ਤਿਸੁ ਰੂਪੁ ਨ ਰੇਖ ਅਨਾਹਦੁ ਵਾਜੈ ਸਬਦੁ ਨਿਰੰਜਨਿ ਕੀਆ ॥

Karam Kartoot Bayl Bistharee Ram Naam Fal Hoo-aa, Tis Roop Na Raykh Anaahad Vaajai Sabd Niranjan Kee-aa.

The vine of good actions and character has spread out, and it bears the fruit of the God's Name. The Name has no form or outline; it vibrates with the unstruck Sound Current; through the Word of the Sabd, the Immaculate Akal Purkh is revealed.-----Guru Nanak, Raag Asa, AGGS, Page 351-2

The most important part of “Naam Japna” is controlling and focusing the mind, which is flying aimlessly like a bird in ten directions.

Gurus Amardas and Arjan in Raag Asa and Gauri ponder on controlling the mind by the Grace of God. Naam purges the subconscious errors of thinking and inclines the heart towards spiritual wisdom. It takes away the self centeredness of the ego, lifts it above the realm of morality and cleanses it and transforms it towards spiritual values, if one follows through as a way of life in actual daily living.

ਇਹੁ ਮਨੂਆ ਕਿਉ ਕਰਿ ਵਸਿ ਆਵੈ ॥ਗੁਰ ਪਰਸਾਦੀ ਠਾਕੀਐ ਗਿਆਨ ਮਤੀ ਘਰਿ ਆਵੈ ॥

Ih manū¬ā ki¬o kar vas āvai. Gur parsādī ṯẖākī¬ai gi¬ān maṯī gẖar āvai.

How can this mind come under control? By Guru's Grace, it is held in check; instructed in spiritual wisdom, it returns to its home.-----Guru Amardas, Raag Asa, AGGS, Page, 426-11

ਪ੍ਰਭ ਕਿਰਪਾ ਤੇ ਮਨੁ ਵਸਿ ਆਇਆ ॥

Parabẖ kirpā ṯė man vas ā¬i¬ā.

By God's Grace, the mind is brought under control;-----Guru Arjan, Raag Asa, AGGS, Page, 385-17

ਦਸ ਦਿਸ ਖੋਜਤ ਮੈ ਫਿਰਿਓ ਜਤ ਦੇਖਉ ਤਤ ਸੋਇ ॥ ਮਨੁ ਬਸਿ ਆਵੈ ਨਾਨਕਾ ਜੇ ਪੂਰਨ ਕਿਰਪਾ ਹੋਇ॥

Das Dis Khojat Mai Firi-o Jat Daykh-a-u Tat So-ay, Man Bus Aavai Nanaka Jay Pooran Kirpa Hoey.

I have wandered, searching in the ten directions, and wherever I look, there I see the Akal Purkh. The mind comes to be controlled, O Nanak, if God grants Its Perfect Grace.-----Guru Arjan, Raag Thiti Gauri, AGGS, Page, 298-17

One has to make him self worthy to deserve the Grace of the Akal Purkh. It is an expression of Divine benevolence and is a cardinal doctrine in Sikhism. It occurs as karam, nader, mehr, bakhshish, parsad, daya, or kirpa. It is sought through prayer and devotion. Its descent is the ultimate Divine mystery, and no amount of austerities, no amount of intellectual search or performance or ritual or yogic praxis or any such devices can force it out of God’s hand. Liberation, while earned through devotion and good deeds, comes ultimately through Divine Grace. The fullness of God’s grace is beyond human appreciation, comprehension or full knowledge.

ਜਿਸ ਨੋ ਕ੍ਰਿਪਾ ਕਰਹਿ ਤਿਨਿ ਨਾਮ ਰਤਨੁ ਪਾਇਆ ॥

Jis Nu Kirpa Kerr Tin Naam Ratan Paayaa.

He, upon whom You shower Your mercy, obtains the jewel of the Name.-----Guru Ramdas, Raag Asa, AGGS, Page, 11 & 365

ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਹੋਰ ਹਿਕਮਤਿ ਹੁਕਮੁ ਖੁਆਰੁ ॥

Karam Milai Ta Paa-eeai Hoar Hikmat Hukam Khuaar.

When the Akal Purkh bestows Its Grace, then alone it is received -- other tricks and orders are useless.-----Guru Nanak, Asa Di Var, AGGS, Page, 465-1

ਵਿਣੁ ਕਰਮਾ ਕਿਛੁ ਪਾਈਐ ਨਾਹੀ ਜੇ ਬਹੁਤੇਰਾ ਧਾਵੈ ॥

Vin Karma Kich Paa-eeai Nahin Jay Bahutera Dhavai.

Without virtuous deeds, man cannot gain any thing useful, although one may run around frantically.-----Guru Nanak, Raag Tilang, AGGS, Page, 722-9

ਇਸੁ ਜੁਗ ਮਹਿ ਵਿਰਲੇ ਬ੍ਰਾਹਮਣ ਬ੍ਰਹਮੁ ਬਿੰਦਹਿ ਚਿਤੁ ਲਾਇ ॥ ਨਾਨਕ ਜਿਨ੍ਹ੍ਹ ਕਉ ਨਦਰਿ ਕਰੇ ਹਰਿ ਸਚਾ ਸੇ ਨਾਮਿ ਰਹੇ ਲਿਵ ਲਾਇ ॥
Iss Jug Meh Virlay Baraahman Barahm Bindeh Chit Laa-ay, Nanak Jin Kaou Nader Karay Har Sucha Say Naam Rahay Liv La-ay.

How rare are those Brahmins who, in this age, come to know God, by lovingly focusing their consciousness on It. O, Nanak, those who are blessed by the It's Glance of Grace, remains lovingly attuned to the Name of the True Akal Purkh.-----Guru Amardas, Raag Bilawal, AGGS, Page, 850-3

It is easy to describe the theory part of “Naam Japna” or even write a book and the results copied from the experience of an enlightened person’s point of view, but mechanical repeating the “Word” without understanding, is a waste of time says Guru Nanak and Bhagat Kabir in Raag Asa;

ਕਥਨੀ ਬਦਨੀ ਪੜਿ ਪੜਿ ਭਾਰੁ ॥ ਲੇਖ ਅਸੰਖ ਅਲੇਖੁ ਅਪਾਰੁ ॥

Kathnee Badnee Parh Parh Bhaar, Laykh AsaNkh Alaykh Apaar.

Words, spoken and read again and again, are useless loads. There are innumerable writings, but the Infinite Akal Purkh remains unwritten.-----Guru Nanak, Raag Asa, AGGS, Page, 412-14

ਕਥਨੀ ਬਦਨੀ ਕਹਨੁ ਕਹਾਵਨੁ ॥ਸਮਝਿ ਪਰੀ ਤਉ ਬਿਸਰਿਓ ਗਾਵਨੁ ॥

Kathnee Badnee Kahan Kahaavan, Samajh Paree Ta-o Bisri-o Gaavan.

All preaching, ranting and raving, and arguing, is forgotten when one comes to understand.-----Kabir, Raag Asa, AGGS, Page, 478-12

Guru Amardas in the mode of Siri Raag explains that to get rid of the ego is more important than verbal recitation of the Name;

ਗੋਵਿਦੁ ਗੁਣੀ ਨਿਧਾਨੁ ਹੈ ਅੰਤੁ ਨ ਪਾਇਆ ਜਾਇ ॥ ਕਥਨੀ ਬਦਨੀ ਨ ਪਾਈਐ ਹਉਮੈ ਵਿਚਹੁ ਜਾਇ ॥ ਸਤਗੁਰਿ ਮਿਲਿਐ ਸਦ ਭੈ ਰਚੈ ਆਪਿ ਵਸੈ ਮਨਿ ਆਇ ॥

Govid Gunee NiDhaan Hai Ant Na Paa-i-aa Jaa-ay. Kathnee Badnee Na Paa-ee-ai Ha-umai Vichahu Jaa-ay, Satgur Mili-ai Sad Bhai Rachai Aap Vasai Man Aa-ay.

The Creator of the Universe is the Treasure of Excellence. It’s limits cannot be found. It is not obtained by mouthing mere words, but by rooting out ego from within. Meeting the True Guru, one is permeated forever with the Fear of God, who It self comes to dwell within the mind.-----Guru Amardas, Siri Raag, AGGS, Page, 32-19

“Sikh Gurus have given God the name of Sat or Truth (ਸਤਿਨਾਮ). It is the Truth, which existed before, exists now, and will exist hereafter.” It is living the Truth, which is the “Naam Japna” with continued search for spiritual wisdom by performing good deeds.
To find the truth about Naam Japna, on an individual basis at the present and to reproduce the findings in a precise provable, infallible, unalterable, and irrevocable manner seems impossible. Any truth which cannot be made personal by all humans and realized by each in their own minds cannot be a universal truth. Truth is not established by our speculation however cogent, but by actual experience through thought, word, and service. There are multiple references in Sabd Guru as referred below;

ਮਨ ਬਚ ਕ੍ਰਮ ਗੋਵਿੰਦ ਅਧਾਰੁ ॥ ਤਾ ਤੇ ਛੁਟਿਓ ਬਿਖੁ ਸੰਸਾਰੁ ॥

Man bacẖ karam govinḏ aḏẖār. Ŧā ṯė cẖẖuti­o bikẖ sansār.

In thought, word and deed, seek the Support of the Creator of the Universe; thus you shall be saved from the poisonous world-ocean.----- Guru Arjan, Raag Gauri, AGGS, Page, 197-5

ਮਨ ਬਚ ਕ੍ਰਮ ਪ੍ਰਭੁ ਅਪਨਾ ਧਿਆਈ ॥ ਨਾਨਕ ਦਾਸ ਤੇਰੀ ਸਰਣਾਈ ॥

Man bacẖ karam parabẖ apnā ḏẖi­ā­ī. Nānak ḏās ṯėrī sarṇā­ī.

In thought, word and deed, I meditate on my God. Slave Nanak has come to Your Sanctuary.-----Guru Arjan, Raag Gauri, AGGS, Page, 200-9

ਮਨ ਬਚ ਕ੍ਰਮ ਜਿਹ ਆਪਿ ਜਨਾਈ ॥ ਨਾਨਕ ਤਿਹ ਮਤਿ ਪ੍ਰਗਟੀ ਆਈ ॥

Man bacẖ karam jih āp janā­ī. Nānak ṯih maṯ pargatī ā­ī.

Those whom the Akal Purkh It self instructs in thought, word and deed - O Nanak, their intellect are enlightened.-----Guru Arjan, Raag Gauri, AGGS, Page, 259-8

ਮਨ ਬਚ ਕ੍ਰਮ ਪ੍ਰਭੁ ਏਕੁ ਧਿਆਏ ॥ ਸਰਬ ਫਲਾ ਸੋਈ ਜਨੁ ਪਾਏ ॥

Man bacẖ karam parabẖ ėk ḏẖi­ā­ė. Sarab falā so­ī jan pā­ė.

One who meditates on the One God in thought, word and deed - that humble being receives the fruits of all rewards.-----Guru Arjan, Raag Suhi, AGGS, Page, 760-6

ਮਨ ਬਚ ਕ੍ਰਮਿ ਰਾਮ ਨਾਮੁ ਚਿਤਾਰੀ॥ਘੂਮਨ ਘੇਰਿ ਮਹਾ ਅਤਿ ਬਿਖੜੀ ਗੁਰਮੁਖਿ ਨਾਨਕ ਪਾਰਿ ਉਤਾਰੀ॥

Man bacẖ karam rām nām cẖiṯārī. Gẖūman gẖėr mahā aṯ bikẖ­ṛī gurmukẖ Nānak pār uṯārī.

In thought, word and deed, I contemplate the Akal Purkh's Name. The horrible world-ocean is very treacherous; O Nanak, the Guru willed is carried across. -----Guru Arjan, Raag Ramkali, AGGS, Page, 916-13

ਮਨ ਬਚ ਕ੍ਰਮ ਆਰਾਧੈ ਹਰਿ ਹਰਿ ਸਾਧਸੰਗਿ ਸੁਖੁ ਪਾਇਆ ॥ ਅਨਦ ਬਿਨੋਦ ਅਕਥ ਕਥਾ ਰਸੁ ਸਾਚੈ ਸਹਜਿ ਸਮਾਇਆ ॥
Man bacẖ karam ārāḏẖai har har sāḏẖsang sukẖ pā­i­ā. Anaḏ binoḏ akath kathā ras sācẖai sahj samā­i­ā.

He, who worships and adores the Akal Purkh and Master, in thought, word and deed, in the Company of the holy, finds peace. He enjoys bliss and pleasure, and savors the Unspoken Speech of It, and merges intuitively into the True Akal Purkh.-----Guru Arjan, Raag Sarag, AGGS, Page, 1220-8

ਮਨ ਬਚ ਕ੍ਰਮ ਹਰਿ ਗੁਨ ਨਹੀ ਗਾਏ ਯਹ ਜੀਅ ਸੋਚ ਧਰਉ ॥ ਗੁਰਮਤਿ ਸੁਨਿ ਕਛੁ ਗਿਆਨੁ ਨ ਉਪਜਿਓ ਪਸੁ ਜਿਉ ਉਦਰੁ ਭਰਉ ॥
Man bacẖ karam har gun nahī gā­ė yeh jī­a socẖ ḏẖara­o. Gurmaṯ sun kacẖẖ gi­ān na upji­o pas ji­o uḏar bẖara­o.

In thought, word and deed, I have not sung the Akal Purkh's Praises; this thought worries my mind. I listened to the Guru's Teachings, but spiritual wisdom did not well up within me; like a beast, I fill my belly.------Guru Tegh Bahadur, Raag Dhanasari, AGGS, Page, 685-8

ਫੁਨਿ ਮਨ ਬਚ ਕ੍ਰਮ ਜਾਨੁ ਅਨਤ ਦੂਜਾ ਨ ਮਾਨੁ ਨਾਮੁ ਸੋ ਅਪਾਰੁ ਸਾਰੁ ਦੀਨੋ ਗੁਰਿ ਰਿਦ ਧਰ ॥

Fun man bacẖ karam jān anaṯ ḏūjā na mān nām so apār sār ḏīno gur riḏ ḏẖar.

In thought, word and deed, I know the God; I do not worship any other. The Guru has enshrined the most excellent Name of the Infinite Akal Purkh within my heart.-----Bhatt Nal, Sawayea Mahlay 4, AGGS, Page, 1398-19

ਮਨ ਬਚ ਕ੍ਰਮ ਰਸ ਕਸਹਿ ਲੁਭਾਨਾ ॥ ਬਿਨਸਿ ਗਇਆ ਜਾਇ ਕਹੂੰ ਸਮਾਨਾ ॥

Man bacẖ karam ras kaseh lubẖānā. Binas ga­i­ā jā­ė kahū­aʼn samānā.

In thought, word and deed, he is attached to the sweet and tangy flavors. When he dies, no one knows where he has gone.-----Ravidas, Raag Asa, AGGS, Page, 487-7

ਹਰਿ ਭਗਤ ਨਿਜ ਨਿਹਕੇਵਲਾ ਰਿਦ ਕਰਮਣਾ ਬਚਸਾ ॥ ਜੋਗੇਨ ਕਿੰ ਜਗੇਨ ਕਿੰ ਦਾਨੇਨ ਕਿੰ ਤਪਸਾ ॥

Har bẖagaṯ nij nihkėvlā riḏ karmaṇā bacẖsā. Jogen kiʼn jagen kiʼn ḏāḏen kiʼn ṯapsā.

Worship the immaculate God, in thought, word and deed. What is the good of practicing Yoga, giving feasts and charity, and practicing penance?-----Bhagat Jaidev, Raag Gujri, AGGS, Page, 526-17

In the inner world of mind there is chaos, confusion and utter discord. This does not tally with and correspond to the laws of nature and truths of life. Nor does it correspond with an individual’s likes, dislikes or opinions. His fancies, prejudices, partialities are held by him as truths in the Name of his respective “Religion.” The lives of such believers private and public are down right sham. These individuals are not inwardly at accord and peace with themselves and are frustrated. These frustrations are self inflicted, in ignorance. The only cure is self knowledge. This can make him conscious of his infinite worth and of his spiritual progress made through devotional meditation in action.

ਨਾਨਕ ਨਾਉ ਖੁਦਾਇ ਕਾ ਦਿਲਿ ਹਛੈ ਮੁਖਿ ਲੇਹੁ ॥ ਅਵਰਿ ਦਿਵਾਜੇ ਦੁਨੀ ਕੇ ਝੂਠੇ ਅਮਲ ਕਰੇਹੁ ॥

Nanak Naa-o Khudaa-ay Kaa Dil Hachhai Mukh Layho, Avar Divaajay Dunee Kay Jhoothay Amal Karayhu.

O Nanak, chant the Name of God, with heart-felt devotion. Everything else is just a pompous worldly display, and the practice of false deeds.-----Guru Nanak, Raag Majh, AGGS, Page, 140-10 & 11

ਕਲਹਿ ਬੁਰੀ ਸੰਸਾਰਿ ਵਾਦੇ ਖਪੀਐ ॥ ਵਿਣੁ ਨਾਵੈ ਵੇਕਾਰਿ ਭਰਮੇ ਪਚੀਐ ॥ ਰਾਹ ਦੋਵੈ ਇਕੁ ਜਾਣੈ ਸੋਈ ਸਿਝਸੀ ॥ ਕੁਫਰ ਗੋਅ ਕੁਫਰਾਣੈ ਪਇਆ ਦਝਸੀ ॥

Kaleh Buree Sansaar Vaaday Khapee-ai, Vin Naavai Vaykaar Bharmay Pachee-ai. Raah Dovai Ik Jaanai So-ee Sijhsee, Kufar Go-a KufraaNai Pa-i-aa Dajhsee.

The strife of the worldly life is evil. These struggles rob us of much happiness. Without the Akal Purkh's Name, life is worthless. Through doubt, the people are being destroyed. One who recognizes that all spiritual paths lead to the One shall be emancipated. One who speaks lies shall fall into hell and burn.-----Guru Nanak, Raag Majh, AGGS, Page, 142-7 & 8

ਰਾਮ ਰਾਮ ਸਭੁ ਕੋ ਕਹੈ ਕਹਿਐ ਰਾਮੁ ਨ ਹੋਇ ॥ਗੁਰ ਪਰਸਾਦੀ ਰਾਮੁ ਮਨਿ ਵਸੈ ਤਾ ਫਲੁ ਪਾਵੈ ਕੋਇ ॥

Ram Ram Sabh Ko Kahai Kahayai Ram Na Hoey, Gur Parsaadi Ram Man Vasai Ta Phal Pavai Koey.

Everyone chants the God's Name, Ram, Ram; but by such chanting, God is not obtained. By Guru's Grace, It comes to dwell in the mind, and then, the fruits are obtained.-----Guru Amar Das, Raag Gujri, AGGS, Page 491-1

ਜਪੁ ਤਪ ਸੰਜਮ ਵਰਤ ਕਰੇ ਪੂਜਾ ਮਨਮੁਖ ਰੋਗੁ ਨ ਜਾਈ॥ ਅੰਤਰਿ ਰੋਗੁ ਮਹਾ ਅਭਿਮਾਨਾ ਦੂਜੈ ਭਾਇ ਖੁਆਈ ॥

Jap Tap Sanjam Varat Karay Poojaa Manmukh Rog Na Jaa-ee, Antar Rog Mahaa Abhimaanaa Doojai Bhaa-ay Khu-aa-ee.

The self-willed may perform chants, meditations, austere self-discipline, fasts and devotional worship, but his sickness does not go away. Deep within him is the sickness of excessive egotism. In the love of duality, he is ruined.-----Guru Ramdas, Raag Suhi, AGGS, Page, 732-8

ਕਬੀਰ ਰਾਮ ਕਹਨ ਮਹਿ ਭੇਦੁ ਹੈ ਤਾ ਮਹਿ ਏਕੁ ਬਿਚਾਰੁ ॥ ਸੋਈ ਰਾਮੁ ਸਭੈ ਕਹਹਿ ਸੋਈ ਕਉਤਕਹਾਰ ॥

Kabir Ram Kehan Meh Bhayd Hai Ta Meh Eak Bichaar, Soyee Ram Sabhai Keheh Soyee Kaoutakhaar.

Says Kabir: In the word Rama is subtle distinction (It is the name of
Vishnu’s mythological incarnation as son of Dasrath and also the name given to Akal Purkh).

ਕਬੀਰ ਰਾਮੈ ਰਾਮ ਕਹੁ ਕਹਿਬੇ ਮਾਹਿ ਬਿਬੇਕ ॥ਏਕੁ ਅਨੇਕਹਿ ਮਿਲਿ ਗਇਆ ਏਕ ਸਮਾਨਾ ਏਕ ॥

Kabir Raamai Ram Koh Kehbay Maaeh Bibayk, Ayk Anaykeh Mil Gaeyaa Eak Samana Eak.

Kabir, use the word 'Ram', only to speak of the All-pervading God. You must make that distinction. One 'Ram' is pervading everywhere, while the other fills an individual body.-----Kabir Slokes 190 & 191, AGGS, Page, 1374

ਆਖਣਿ ਅਉਖਾ ਸਾਚਾ ਨਾਉ ॥ ਸਾਚੇ ਨਾਮ ਕੀ ਲਾਗੈ ਭੂਖ ॥ ਉਤੁ ਭੂਖੈ ਖਾਇ ਚਲੀਅਹਿ ਦੂਖ ॥

Akhan Aoukha Saacha Naou, Saachay Naam Ki Lagai Bhookh, Ut Bhookhai Khaey Chalee-ah Dookh.

It is difficult to utter the True Name. If there is a hunger for the True Name, such hunger consumes pain.-----Guru Nanak, Raag Asa, AGGS, Page 9 & 349
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=26108

ਜਪੁ ਤਪੁ ਕਰਿ ਕਰਿ ਸੰਜਮ ਥਾਕੀ ਹਠਿ ਨਿਗ੍ਰਹਿ ਨਹੀ ਪਾਈਐ ॥ ਨਾਨਕ ਸਹਜਿ ਮਿਲੇ ਜਗਜੀਵਨ ਸਤਿਗੁਰ ਬੂਝ ਬੁਝਾਈਐ ॥

Jap Tap Kar Kar Sanjam Thaakee Hath Nigreh Nahee Paa-eeai, Nanak Sahj Milay Jagjeevan Satgur Boojh Bujhaa-ee-ai.

By practicing recitation and self-disciplining, people have grown weary. Even after stubbornly practicing these rituals, they still have not been able to control evil thoughts and wishes. O, Nanak, through spiritual wisdom, the God, the Life of the world, is met. The True Guru imparts this understanding.-----Guru Nanak, Raag Asa, AGGS, Page, 436 -18

ਦਹ ਦਿਸ ਇਹੁ ਮਨੁ ਧਾਵਦਾ ਗੁਰਿ ਠਾਕਿ ਰਹਾਇਆ ॥ ਨਾਵੈ ਨੋ ਸਭ ਲੋਚਦੀ ਗੁਰਮਤੀ ਪਾਇਆ ॥

Dah Dis Ih Man Dhaavdaa Gur Thaak Rahaa-i-aa, Navai No Sabh Lochdi Gurmati Payai.

The mind runs around in the ten directions; the Guru holds it still. Everyone longs for the Name, but it is only found through the Guru's Teachings.-----Guru Nanak, Raag Suhi, AGGS, Page 789-12

ਸੋ ਪੜਿਆ ਸੋ ਪੰਡਿਤੁ ਬੀਨਾ ਜਿਨ੍ਹ੍ਹੀ ਕਮਾਣਾ ਨਾਉ ॥ ਪਹਿਲੋ ਦੇ ਜੜ ਅੰਦਰਿ ਜੰਮੈ ਤਾ ਉਪਰਿ ਹੋਵੈ ਛਾਂਉ ॥

So Parhia So Pundit Bina Jini Kmana Naou, Pahilo Day Jarh Andar Jammai Taa Upar Hovai ChhaaN-o.

He alone is learned and wise, and he alone is a scholar, who practices the Name. First, the tree puts down its roots, and then it spreads out its shade above.-----Guru Nanak, Raag Malar, AGGS, Page, 1288-6

ਭਨਤਿ ਨਾਨਕੁ ਕਰੇ ਵੀਚਾਰੁ ॥ ਸਾਚੀ ਬਾਣੀ ਸਿਉ ਧਰੇ ਪਿਆਰੁ ॥ ਤਾ ਕੋ ਪਾਵੈ ਮੋਖ ਦੁਆਰੁ ॥ ਜਪੁ ਤਪੁ ਸਭੁ ਇਹੁ ਸਬਦੁ ਹੈ ਸਾਰੁ ॥
Bhanat Nanak Karay Veechaar, Saachee Baanee Seo Dharay Piar, Ta Ko Paavai Mokh Duaar, Jap Tap Sabh Eh Sabad Hai Saar.

Nanak prays that one gets salvation by contemplating or deliberating with love on the True Sabd. The deliberation on Sabd is the real recitation and austerity. It is the right action on the teachings which carries the weight for spiritual growth. Merely and visiting holy places, reading or looking at holy books do not lead to one’s become a better human being.-----Guru Nanak, AGGS, Raag Dhanasari, Page, 661-16

ਸੇਵਕ ਸਿਖ ਪੂਜਣ ਸਭਿ ਆਵਹਿ ਸਭਿ ਗਾਵਹਿ ਹਰਿ ਹਰਿ ਊਤਮ ਬਾਨੀ॥ਗਾਵਿਆ ਸੁਣਿਆ ਤਿਨ ਕਾ ਹਰਿ ਥਾਇ ਪਾਵੈ ਜਿਨ ਸਤਿਗੁਰ ਕੀ ਆਗਿਆ ਸਤਿ ਸਤਿ ਕਰਿ ਮਾਨੀ ॥

Sayvak Sikh Poojan Sabh Aaveh Sabh Gaaveh Har Har Ootam Baanee, Gaaviaa SuNiaa Tin Ka Har Thaa-ey Paavai Jin Satgur Kee Aagia Sat Sat Kar Maanee.

All the Sikhs and servants come to worship and adore You. They sing the sublime Bani of the Akal Purkh and Master. Their singing and listening is approved by the God. They accept the Order of the True Guru as True, totally True.-----Guru Ramdas, Raag Dhanasari, AGGS, Page, 669-14 & 15

ਸਤਿਗੁਰ ਨੋ ਸਭੁ ਕੋ ਵੇਖਦਾ ਜੇਤਾ ਜਗਤੁ ਸੰਸਾਰੁ ॥ਡਿਠੈ ਮੁਕਤਿ ਨ ਹੋਵਈ ਜਿਚਰੁ ਸਬਦਿ ਨ ਕਰੇ ਵੀਚਾਰੁ ॥

Satgur No Sabh Ko Vaykh-daa Jaytaa Jagat Sansaar, Dithai Mukat Na Hova-ee Jichar Sabd Na Karay Veechaar.

All the living beings of the world behold the True Guru. One is not liberated by merely seeing Him, unless one contemplates and reflects on the Word/Sabd.-----Guru Amardas, Raag Vadhans, AGGS, Page, 594 -11
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=26108

ਨਾ ਮਨੁ ਮਰੈ ਨ ਮਾਇਆ ਮਰੈ ॥ ਜਿਨਿ ਕਿਛੁ ਕੀਆ ਸੋਈ ਜਾਣੈ ਸਬਦੁ ਵੀਚਾਰਿ ਭਉ ਸਾਗਰੁ ਤਰੈ ॥

Naa Man Marai Na Maa-i-aa Marai, Jin Kich Kee-aa So-ee JaaNai Sabd Vichaar Bhou Saagar Tarai.

Without subduing the mind, Maya cannot be subdued. The One, who created this, alone understands. Contemplating and reflecting on the Word of the Sabd, one is carried across the terrifying world-ocean.-----Guru Nanak, Raag Parbhati Bibhaas, AGGS, Page, 1342-3

Contemplation is to be clarified. Mechanically repeating the sacred Word brings no clarity. After understanding the teaching, one must put it into practice, in a house- holder’s daily life. The following hymn depicts the uselessness of just doing Tirath or giving charities or even buying Akhand Paths;

ਗੰਗਾ ਜਉ ਗੋਦਾਵਰਿ ਜਾਈਐ ਕੁੰਭਿ ਜਉ ਕੇਦਾਰ ਨ੍ਹ੍ਹਾਈਐ ਗੋਮਤੀ ਸਹਸ ਗਊ ਦਾਨੁ ਕੀਜੈ ॥ ਕੋਟਿ ਜਉ ਤੀਰਥ ਕਰੈ ਤਨੁ ਜਉ ਹਿਵਾਲੇ ਗਾਰੈ ਰਾਮ ਨਾਮ ਸਰਿ ਤਊ ਨ ਪੂਜੈ ॥

Gangaa Ja-o Godaavar Jaa-ee-ai Kumbh Ja-o Kaydaar NHaa-ee-ai Gomtee Sahas Ga-oo Daan Keejai, Coat Jaou Tirath Karai Tan Jaou Hivaalay Garai, Ram Naam Sir Taou Na Poojai.

One may go to the Ganges, the Godaavari, or to the Kumbha festival. One may actually bathe at Kaydaar Naat’h; make donations of thousands of cows at Gomti. He may make millions of pilgrimages to the sacred shrines and freeze his body in the Himalayas. But none of these amounts to the worship of the God's Name.-----Bhagat Namdev, Raag Ramkali, AGGS, Page, 973-13

Conclusion:

Guru Nanak’s philosophy revolves around the Name of God as is evident from his hymns in Raag Bhairo & Suhi;

ਏਹੁ ਅਹੇਰਾ ਕੀਨੋ ਦਾਨੁ ॥ਨਾਨਕ ਕੈ ਘਰਿ ਕੇਵਲ ਨਾਮੁ ॥

Ayhu Ahayraa Keeno Daan, Nanak Kai Ghar Kayval Naam.

God has given this boon of the game of Naam solely for Nanak's home.-----Guru Nanak, Raag Bhairo, AGGS, Page, 1136-16

ਜਪਹੁ ਤ ਏਕੋ ਨਾਮਾ ॥ ਅਵਰਿ ਨਿਰਾਫਲ ਕਾਮਾ ॥

Japahu Ta Ayko Naamaa, Avar Niraafal Kaamaa.

Chant the Name of the One Akal Purkh. All other actions are fruitless.-----Guru Nanak, Raag Suhi, AGGS, Page, 728-5

It is not as easy to be blessed to receive the gift of Naam, Divine Wisdom, as thought by individuals. It is the result of individual’s active action on the teachings as incorporated in AGGS.

ਗਿਆਨੁ ਨ ਗਲੀਈ ਢੂਢੀਐ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ ॥ ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਹੋਰ ਹਿਕਮਤਿ ਹੁਕਮ ਖੁਆਰੁ ॥
Giaan Na Galee Dhoodhia Kathna Karrhaa Saar, Karam Milai Ta Paa-e-aa Hor Hikmat Hukam Khuaar.
Divine knowledge is not sought by mere words. To explain this is as hard as iron. If one becomes the recipient of the Grace of God then alone he receives it. Other devices and orders are ruinous.-----Guru Nanak, Raag Asa, AGGS, Page, 465-1

If one is fortunate enough it is inscribed on his forehead. He is blessed with Its Grace, Mercy. Or one is made to serve the Sat Guru by virtuous deeds with rigorous honesty.

1. It is blessed on to those who follow the command of the God/Guru in spirit and devotion.

2. Finally the most important of all the discussion is the action on the message in the Sabd rather than just verbally repeating it. Sabd has to be contemplated, deliberated and than reflected with devotion in one’s daily affairs as a way of life. This is called Naam Simran and is followed by performing, selfless service of humanity in humility, which indirectly is the service of the God/Guru.

3. Naam Simran improves mental and physical health by relieving stress, fear, and anxiety, which are the root causes of various maladies of the individuals.

Virinder S. Grewal
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