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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="drkhalsa" data-source="post: 21274" data-attributes="member: 384"><p><strong><span style="font-size: 12px"><span style="color: black">AKAL</span></span></strong></p><p></p><p> </p><p> </p><p><span style="font-family: 'Arial'"><span style="font-size: 10px"><em>lit</em>, timeless, immortal, non-temporal, is a term integral to Sikh tradition and Philosophy. It is extensively used in the <em>Dasam Granth </em>hymns by Siri Guru Gobind Singh Ji, who titled one of his poetic compositions <em><strong>AkaI Ustatj</strong>, </em>i.e. In Praise (ustati) of the Timeless One <em>(akal). </em>Howevever the concept of Akal is not peculiar to the Dasam Granth. It goes back to the very origins of the Sikh faith. Siri Guru Nanak Dev Ji used the term in the Mool Mantra, the fundamental creedal statement in <em>the Japu, </em>the first composition in the Siri Guru Granth Sahib Ji. Siri Guru Ram Das Ji, used it in conjunction with <em>murat </em>in Siri Raga chhants(GG, 78) and in conjunction with Purakh in Gauri Purabi Karhale (GG, 235) .The term occurs more frequently in Siri Guru Arjan Dev Ji’s <em>bani </em>(e.g. GG, 99, 609, 916, 1079 and 1082). We encounter the use of the term <em>akal </em>in Kabir as well. </span></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 10px">It may be noted that the term <em><strong>akal</strong> </em>has been used in Gurbani in two forms: (a) as a qualifier or adjective, and (b) as a substantive. In the expression <em><strong>akal murati</strong>, </em>the first part is often treated as a qualifier, even though some interpreters take the two words as independent units, viz. <em>akal </em>and murati. In the Maru Raga Kal and Akal have been clearly used as substantives by Siri Guru Arjan Dev Ji and Kabir. Siri Guru Gobind Singh Ji more often than not treats the expression as a noun. <em>AkaI Usiati </em>is the praise of Akal and "Hail, O Akal, Hail, O Kirpal!" of <em>Japu </em>also takes the related expressions as substantives. The meaning of Akal in this context is ‘timeless’, ‘non-temporal’, ‘deathless’, ‘not governed by temporal process’, or ‘not subject to birth, decay and death’. </span></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 10px">Siri Guru Gobind Singh Ji, in his <em>Japu </em>in the dasam Granth, has designated the Supreme Reality Akal. The basic reality is nameless, in Siri Guru Gobind Singh Ji's terminology, anama. But even the namelessness can serve as a name. Nirankar (Formless) is a name, and so are other epithets so coined. Siri Guru Gobind Singh Ji’s <em>bani </em>is a repository of concepts and terms, especially of the epithets relating to time’. Besides Kal and Akal, he uses Maha Kal (macro-time) and Sarb-Kal (all-time) to indicate a being above and beyond the eventful times of the universe. For him, Kal itself is a dimension of Akal, the only difference being the process that characterizes temporal events, and the eternality of Akal. Every occurrence or event has a beginning and an end, each event is a link in the on-going process of Time. The cosmic drama or the wondrous show of the world is all a creation of Time. The power of Time controls worldly events; the only entity independent of time is Time itself, and that is Akal, the Timeless One. That is how God is both Time and Timeless in Siri Guru Gobind Singh Ji’s <em>bani. </em></span></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 10px">Akal is not a fixed, unmoving substance, but the dynamic spiritual principle of the entire cosmic existence. The phenomenal world emanates from Spirit, and the Spirit permeates the world. Akal in Sikhis not mere consciousness, blank and void, but is the Creative Spirit, as the expression <strong>Karta Purakh </strong>implies. In other words, creativity is the core of Akal. which is not confined to the timeless and temporal aspects of the Supreme. From ‘It’ the Ultimate becomes ‘He’, the person with whom communication is sought and established. From ‘Akal’, He becomes ‘Sri-Akal’. The Sikh slogan and popular form of greeting <em><strong>Sati Sri AkaI</strong> </em>sums up the concept that the timeless Being is the singular Eternal Reality.</span></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 10px">Valor and heroism are pronounced characteristics of the Sikh tradition. The AkaI of Siri Guru Gobind Singh Ji is All Steel <em>(SarbLoh), </em>symbolically applauding valor. Siri Guru Nanak Dev Ji had applied the epithet of Jodha-mahabali-Surma to the valiant in <em>Japu, </em>27 (CC, 6). Siri Guru Gobind Singh Ji, expresses His creativities with terms such as Sarb-Kal <em>(Japu, </em>19, 20), Sarb-Dayal (Japu, 19, 23, 28), Sarb-Pal <em>(Japu, </em>28, 45). He calls Him Glorios and great, Super-form, Yogi of yogis, Moon of moons, Melody of melodies, Rhythm of the dance, Liquidity of waters, Movement of the winds. He is Akal as well as Kripal, the Compassionate Lord.</span></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 10px">The concept of AkaI, central to Siri Guru Gobind Singh Ji’s Japu has percolated to the social, political and cultural aspects of Sikh life. Inspired by its theme, they call the Gurus’ <em>bani, <strong>Akali - Bani</strong>. </em>The political wing of the community is known as <strong>Akali Dal</strong>. The slogan <em><strong>Sati Sri AkaI</strong> </em>has become a form of greeting for the Punjabis in general. The process had been initiated much earlier, half a century before the advent of Siri Guru Gobind Singh Ji on the scene. The Sixth Guru, Siri Guru Hargobind Ji, had already identified the throne built at Amritsar as <strong>Akal Takht</strong>—the Throne of the Timeless One.</span></span><span style="font-family: 'Arial'"><span style="font-size: 15px"></span></span></p><p> <span style="font-family: 'Arial'"><span style="font-size: 15px"></span></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 15px"></span></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 15px"></span></span><strong><p style="text-align: left"><span style="font-family: 'Arial'"><span style="font-size: 12px">AKAL MURATI</span></span></p><p></strong></p><p style="text-align: left"></p><p><span style="font-family: 'Arial'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 10px">a composite term comprising <em>akal </em>(non-temporal) and <em>murati </em>(image or form), occurring in the MooI-Mantra, the root formula or fundamental creed of the Sikh faith as recorded at the beginning of the <em>Japu, </em>composition with which the Siri Guru Granth Sahib Ji opens, literally means ‘timeless image’. In the compositions of Siri Guru Ram Das Ji (CC, 78), and Siri Guru Arjan Dev Ji (CC, 99, 609, 916 and 1082), the expression <em><strong>Akal Murati</strong></em> reinforces the original meaning of Divine Reality that is beyond the process of time, and yet permeates the cosmic forms. The non-temporal Being transcends the space-time framework and, as such, is Formless. However, in its manifest aspect, the same Being assumes the cosmic Form. The Sikh vision of God combines the Formless and its expression in natural forms, the transcendent and the immanent, the essence (spirit) and existence (creation).</span></span></p><p></p><p><span style="font-family: 'Arial'"></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 10px">The expression ‘AkaI Murati’ lends itself to interpretation in two ways. The exegetes, who treat it as one term, take <em>akal </em>in the adjectival form that qualifies the substantive <em>murati, </em>the whole expression implying Everlasting Form equivalent to the Supreme Being. Those approaching the pair <em>akal </em>and <em>murati </em>severally, treat both the units independently, each expressing an attribute of the Divine Reality, believed to transcend time and space, yet manifest in spacio-temporal forms. But, despite the divergence of approach, both interpretations agree in substance, i.e. the featureless eternal Reality assumes features and modes of empirical existence. To put it differently, ‘Akal Murati’ presents a synthesis of <em>nirgun</em>and <em>sagun </em>facets of the Absolute-God of Siri Guru Nanak Dev Ji’s vision. It however does not embrace the notion of incarnation. Non-incarnation is a basic theological postulate of Sikhism.</span></span></p><p><span style="font-family: 'Arial'"></span><span style="font-family: 'Arial'"><strong>AKAL-PURAKH</strong></span><span style="font-family: 'Arial'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 10px">stands in Sikh religious literature for the Divine Being, i.e. God. Like Akal Murati, it is composed of two units, viz. <em>akal </em>(non-temporal) and <em>purakh </em>(person). The latter figures in MooI-Mantra, the preamble to Siri Guru <em>Nanak Dev Ji’s Japu, </em>in conjunction with <em>Karta </em>(Creator), the whole expression implying the Creator Divine Person. In the Sikh tradition, the expression AkaI-Purakh has gained common currency like the terms Waheguru and Satnam, equivalently used.</span></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 10px">‘Purakh’ as a linguistic symbol derives from the Sanskrit <em>purusa </em>(man), invariably employed in the masculine gender that invests ‘Purakh’ with spirituality, signifying the Divine Person. In conjunction with <em>akal, </em>the expression as a whole means the Everlasting Divine Person (God), in the Sikh tradition and litetature.</span></span></p><p> <span style="font-family: 'Arial'"></span></p><p><span style="font-family: 'Arial'"><span style="font-size: 10px">‘Akal-Purakhu’ as a single composite term appears only once in the Siri Guru Granth Sahib Ji (CC, 1038). We also come across the term in Siri Guru Ram Das Ji, Gauri-Purabi, Karhale (CC, 235), but in the inverse form as Purakhu-Akali. However, the Dasam <em>Granth </em>compositions of Siri Guru Gobind Singh Ji often employ AkaI-Purakh as a substitute for God, the Eternal Being. AkaI being a cardinal and central concept in Sikhism, its use alongside of Purakh, accords it a distinct theological status.</span></span></p><p> <span style="font-family: 'Arial'"></span></p><p><span style="font-family: 'Arial'">Courtesy: <a href="http://www.sikh.net" target="_blank">http://www.sikh.net</a></span></p></blockquote><p></p>
[QUOTE="drkhalsa, post: 21274, member: 384"] [B][SIZE=3][COLOR=black]AKAL[/COLOR][/SIZE][/B] [FONT=Arial][SIZE=2][I]lit[/I], timeless, immortal, non-temporal, is a term integral to Sikh tradition and Philosophy. It is extensively used in the [I]Dasam Granth [/I]hymns by Siri Guru Gobind Singh Ji, who titled one of his poetic compositions [I][B]AkaI Ustatj[/B], [/I]i.e. In Praise (ustati) of the Timeless One [I](akal). [/I]Howevever the concept of Akal is not peculiar to the Dasam Granth. It goes back to the very origins of the Sikh faith. Siri Guru Nanak Dev Ji used the term in the Mool Mantra, the fundamental creedal statement in [I]the Japu, [/I]the first composition in the Siri Guru Granth Sahib Ji. Siri Guru Ram Das Ji, used it in conjunction with [I]murat [/I]in Siri Raga chhants(GG, 78) and in conjunction with Purakh in Gauri Purabi Karhale (GG, 235) .The term occurs more frequently in Siri Guru Arjan Dev Ji’s [I]bani [/I](e.g. GG, 99, 609, 916, 1079 and 1082). We encounter the use of the term [I]akal [/I]in Kabir as well. [/SIZE] [SIZE=2]It may be noted that the term [I][B]akal[/B] [/I]has been used in Gurbani in two forms: (a) as a qualifier or adjective, and (b) as a substantive. In the expression [I][B]akal murati[/B], [/I]the first part is often treated as a qualifier, even though some interpreters take the two words as independent units, viz. [I]akal [/I]and murati. In the Maru Raga Kal and Akal have been clearly used as substantives by Siri Guru Arjan Dev Ji and Kabir. Siri Guru Gobind Singh Ji more often than not treats the expression as a noun. [I]AkaI Usiati [/I]is the praise of Akal and "Hail, O Akal, Hail, O Kirpal!" of [I]Japu [/I]also takes the related expressions as substantives. The meaning of Akal in this context is ‘timeless’, ‘non-temporal’, ‘deathless’, ‘not governed by temporal process’, or ‘not subject to birth, decay and death’. [/SIZE] [SIZE=2]Siri Guru Gobind Singh Ji, in his [I]Japu [/I]in the dasam Granth, has designated the Supreme Reality Akal. The basic reality is nameless, in Siri Guru Gobind Singh Ji's terminology, anama. But even the namelessness can serve as a name. Nirankar (Formless) is a name, and so are other epithets so coined. Siri Guru Gobind Singh Ji’s [I]bani [/I]is a repository of concepts and terms, especially of the epithets relating to time’. Besides Kal and Akal, he uses Maha Kal (macro-time) and Sarb-Kal (all-time) to indicate a being above and beyond the eventful times of the universe. For him, Kal itself is a dimension of Akal, the only difference being the process that characterizes temporal events, and the eternality of Akal. Every occurrence or event has a beginning and an end, each event is a link in the on-going process of Time. The cosmic drama or the wondrous show of the world is all a creation of Time. The power of Time controls worldly events; the only entity independent of time is Time itself, and that is Akal, the Timeless One. That is how God is both Time and Timeless in Siri Guru Gobind Singh Ji’s [I]bani. [/I][/SIZE] [SIZE=2]Akal is not a fixed, unmoving substance, but the dynamic spiritual principle of the entire cosmic existence. The phenomenal world emanates from Spirit, and the Spirit permeates the world. Akal in Sikhis not mere consciousness, blank and void, but is the Creative Spirit, as the expression [B]Karta Purakh [/B]implies. In other words, creativity is the core of Akal. which is not confined to the timeless and temporal aspects of the Supreme. From ‘It’ the Ultimate becomes ‘He’, the person with whom communication is sought and established. From ‘Akal’, He becomes ‘Sri-Akal’. The Sikh slogan and popular form of greeting [I][B]Sati Sri AkaI[/B] [/I]sums up the concept that the timeless Being is the singular Eternal Reality.[/SIZE] [SIZE=2]Valor and heroism are pronounced characteristics of the Sikh tradition. The AkaI of Siri Guru Gobind Singh Ji is All Steel [I](SarbLoh), [/I]symbolically applauding valor. Siri Guru Nanak Dev Ji had applied the epithet of Jodha-mahabali-Surma to the valiant in [I]Japu, [/I]27 (CC, 6). Siri Guru Gobind Singh Ji, expresses His creativities with terms such as Sarb-Kal [I](Japu, [/I]19, 20), Sarb-Dayal (Japu, 19, 23, 28), Sarb-Pal [I](Japu, [/I]28, 45). He calls Him Glorios and great, Super-form, Yogi of yogis, Moon of moons, Melody of melodies, Rhythm of the dance, Liquidity of waters, Movement of the winds. He is Akal as well as Kripal, the Compassionate Lord.[/SIZE] [SIZE=2]The concept of AkaI, central to Siri Guru Gobind Singh Ji’s Japu has percolated to the social, political and cultural aspects of Sikh life. Inspired by its theme, they call the Gurus’ [I]bani, [B]Akali - Bani[/B]. [/I]The political wing of the community is known as [B]Akali Dal[/B]. The slogan [I][B]Sati Sri AkaI[/B] [/I]has become a form of greeting for the Punjabis in general. The process had been initiated much earlier, half a century before the advent of Siri Guru Gobind Singh Ji on the scene. The Sixth Guru, Siri Guru Hargobind Ji, had already identified the throne built at Amritsar as [B]Akal Takht[/B]—the Throne of the Timeless One.[/SIZE][/FONT][FONT=Arial][SIZE=4] [/SIZE][/FONT][B][LEFT][FONT=Arial][SIZE=3]AKAL MURATI[/SIZE][/FONT][/LEFT] [/B] [LEFT][FONT=Arial][SIZE=2][/SIZE][/FONT][/LEFT][FONT=Arial][SIZE=2] a composite term comprising [I]akal [/I](non-temporal) and [I]murati [/I](image or form), occurring in the MooI-Mantra, the root formula or fundamental creed of the Sikh faith as recorded at the beginning of the [I]Japu, [/I]composition with which the Siri Guru Granth Sahib Ji opens, literally means ‘timeless image’. In the compositions of Siri Guru Ram Das Ji (CC, 78), and Siri Guru Arjan Dev Ji (CC, 99, 609, 916 and 1082), the expression [I][B]Akal Murati[/B][/I] reinforces the original meaning of Divine Reality that is beyond the process of time, and yet permeates the cosmic forms. The non-temporal Being transcends the space-time framework and, as such, is Formless. However, in its manifest aspect, the same Being assumes the cosmic Form. The Sikh vision of God combines the Formless and its expression in natural forms, the transcendent and the immanent, the essence (spirit) and existence (creation).[/SIZE][/FONT] [FONT=Arial] [SIZE=2]The expression ‘AkaI Murati’ lends itself to interpretation in two ways. The exegetes, who treat it as one term, take [I]akal [/I]in the adjectival form that qualifies the substantive [I]murati, [/I]the whole expression implying Everlasting Form equivalent to the Supreme Being. Those approaching the pair [I]akal [/I]and [I]murati [/I]severally, treat both the units independently, each expressing an attribute of the Divine Reality, believed to transcend time and space, yet manifest in spacio-temporal forms. But, despite the divergence of approach, both interpretations agree in substance, i.e. the featureless eternal Reality assumes features and modes of empirical existence. To put it differently, ‘Akal Murati’ presents a synthesis of [I]nirgun[/I]and [I]sagun [/I]facets of the Absolute-God of Siri Guru Nanak Dev Ji’s vision. It however does not embrace the notion of incarnation. Non-incarnation is a basic theological postulate of Sikhism.[/SIZE] [/FONT][FONT=Arial][B]AKAL-PURAKH[/B][/FONT][FONT=Arial][SIZE=2] stands in Sikh religious literature for the Divine Being, i.e. God. Like Akal Murati, it is composed of two units, viz. [I]akal [/I](non-temporal) and [I]purakh [/I](person). The latter figures in MooI-Mantra, the preamble to Siri Guru [I]Nanak Dev Ji’s Japu, [/I]in conjunction with [I]Karta [/I](Creator), the whole expression implying the Creator Divine Person. In the Sikh tradition, the expression AkaI-Purakh has gained common currency like the terms Waheguru and Satnam, equivalently used.[/SIZE] [SIZE=2]‘Purakh’ as a linguistic symbol derives from the Sanskrit [I]purusa [/I](man), invariably employed in the masculine gender that invests ‘Purakh’ with spirituality, signifying the Divine Person. In conjunction with [I]akal, [/I]the expression as a whole means the Everlasting Divine Person (God), in the Sikh tradition and litetature.[/SIZE] [SIZE=2]‘Akal-Purakhu’ as a single composite term appears only once in the Siri Guru Granth Sahib Ji (CC, 1038). We also come across the term in Siri Guru Ram Das Ji, Gauri-Purabi, Karhale (CC, 235), but in the inverse form as Purakhu-Akali. However, the Dasam [I]Granth [/I]compositions of Siri Guru Gobind Singh Ji often employ AkaI-Purakh as a substitute for God, the Eternal Being. AkaI being a cardinal and central concept in Sikhism, its use alongside of Purakh, accords it a distinct theological status.[/SIZE] Courtesy: [URL="http://www.sikh.net"]http://www.sikh.net[/URL][/FONT][SIZE=2][/SIZE] [/QUOTE]
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