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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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Hard Talk
Help In Discovering Naam
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<blockquote data-quote="Taranjeet singh" data-source="post: 120315" data-attributes="member: 10049"><p>That is so kind of you to state things like that. I am grateful for this.</p><p></p><p>Well, if consider various tuks of Granth sahib we find that the entire Granth has, probably one message and that is the praise of naam. Guru sahibs have given all sort of metaphors in the praise of Naam. The First two Ashtpadis of Sukhmani sahib are devoted to the Naam. I am giving below one or two to substantiate this.</p><p></p><p><span style="font-family: 'GurbaniLipi'"> gur syvw qy nwmy lwgw ] (236-2, gauVI, mÚ 5)</span></p><p>Serving the Guru, one is committed to the Naam, the Name of the Lord.</p><p></p><p><span style="font-family: 'GurbaniLipi'"> hir kw nwmu soeI jnu lyie ] (240-9, gauVI, mÚ 5)</span></p><p>That humble being repeats the Name of the Lord,</p><p><span style="font-family: 'GurbaniLipi'"> kir ikrpw nwnk ijsu dyie ]8]10] (240-9, gauVI, mÚ 5)</span></p><p></p><p>Nam appears to be the main topic of the Granth.</p><p>'If there is Nam I live, if Not I die' [p-1198]</p><p></p><p>Nam s everywhere ,it is inside and it is out side.It is within and it is without within. Although It is not stated directly in the Granth but I presume that Nam should get manifest when the Nam within has a yearning to meet the Nam without within. It is possible when the 'haumein' is removed from the mind and that can be done again by Nam simran or Nam -jap. Thus the soul that is separated from the larger soul intends to meet the Bigger one from which it is separated so that the subject[soul] meets with the object[bigger Soul-universal consciousness] and the difference or the barrier of ego is removed. </p><p></p><p></p><p>Nam is to be praised in the manner that is stated in the Granth and there seems to be no need of quoting various tuks in this regard that the same is obtainable only if He is kind and takes mercy on the poor creatures. It is HIS grace only that is to be invoked, May be by truthful living after becoming Sachiara [japu ji sahib].Unless this is done naam cannot be obtained.</p><p></p><p>Yes, Nam has to be praised through constant repetition with single -pointed concentration.But then there are some other lines also that state that ,probably, it may not be correct. Or at least, it may not be the only criteria for obtaining Naam.</p><p></p><p>We shall discuss it out at appropriate time.Let us take this thread in the following parts:</p><p></p><p>1.Nature of naam</p><p>2.Is Naam meant for simran.?</p><p>3.Is it the name of Lord or something else as well.?</p><p>4.What is the contribution of sikhi in the development of 'Naam', a concept that is absent in other religions.?</p><p></p><p>You may opine as well so that we work on it together.</p><p></p><p></p><p>Regards.!</p></blockquote><p></p>
[QUOTE="Taranjeet singh, post: 120315, member: 10049"] That is so kind of you to state things like that. I am grateful for this. Well, if consider various tuks of Granth sahib we find that the entire Granth has, probably one message and that is the praise of naam. Guru sahibs have given all sort of metaphors in the praise of Naam. The First two Ashtpadis of Sukhmani sahib are devoted to the Naam. I am giving below one or two to substantiate this. [FONT="GurbaniLipi"] gur syvw qy nwmy lwgw ] (236-2, gauVI, mÚ 5)[/FONT] Serving the Guru, one is committed to the Naam, the Name of the Lord. [FONT="GurbaniLipi"] hir kw nwmu soeI jnu lyie ] (240-9, gauVI, mÚ 5)[/FONT] That humble being repeats the Name of the Lord, [FONT="GurbaniLipi"] kir ikrpw nwnk ijsu dyie ]8]10] (240-9, gauVI, mÚ 5)[/FONT] Nam appears to be the main topic of the Granth. 'If there is Nam I live, if Not I die' [p-1198] Nam s everywhere ,it is inside and it is out side.It is within and it is without within. Although It is not stated directly in the Granth but I presume that Nam should get manifest when the Nam within has a yearning to meet the Nam without within. It is possible when the 'haumein' is removed from the mind and that can be done again by Nam simran or Nam -jap. Thus the soul that is separated from the larger soul intends to meet the Bigger one from which it is separated so that the subject[soul] meets with the object[bigger Soul-universal consciousness] and the difference or the barrier of ego is removed. Nam is to be praised in the manner that is stated in the Granth and there seems to be no need of quoting various tuks in this regard that the same is obtainable only if He is kind and takes mercy on the poor creatures. It is HIS grace only that is to be invoked, May be by truthful living after becoming Sachiara [japu ji sahib].Unless this is done naam cannot be obtained. Yes, Nam has to be praised through constant repetition with single -pointed concentration.But then there are some other lines also that state that ,probably, it may not be correct. Or at least, it may not be the only criteria for obtaining Naam. We shall discuss it out at appropriate time.Let us take this thread in the following parts: 1.Nature of naam 2.Is Naam meant for simran.? 3.Is it the name of Lord or something else as well.? 4.What is the contribution of sikhi in the development of 'Naam', a concept that is absent in other religions.? You may opine as well so that we work on it together. Regards.! [/QUOTE]
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