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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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Gurmat Vichaar
Gurmat Vichar - Discussions
Meaning Of Naam Simran
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<blockquote data-quote="japjisahib04" data-source="post: 15670" data-attributes="member: 971"><p>The word Waheguru is unique in itself. Waheguru is the combination of Wah+Guru. When we come across something uncommon and unique, where words cease to express a wonder, spontaneously in that state of bliss ‘Wah’ comes out from the mouth. Unlike other descriptive names of God, it is not an adjective on account of the qualities or virtues of Akal Purakh but is the state of the mind, spontaneous expression of love and thanks for endless gifts which emerges from the Divine knowledge. The Gurus though mentioned many Names of Akal Purakh in Guru Granth Sahib, but omitted the Word “Waheguru” in their own Baani. By doing this they honored all the Names of Akal Purakh, may be from any faith, and thus preached equality of mankind as well as Oneness and firmness of Akal Purakh. Further mentioning of different names in Gurbani highlights how Satguruji solved the great problem of human kind as to what is correct way of referring to an impersonal Akal Purakh and make HIM our personal Akal Purakh. </p><p>Now coming to your question, though Guru Nanak tells us, hukam rajayee chalna but before that he strictly advised us asks to ‘Jap’ chant and focuses mind at the source of all this potentiality – the TRUTH – the Akal Purakh and not any Devi devta or any inanimate elements. However, this ‘TRUTH’ is addressed in Gurbani as spontaneous utterance “Vaahe” is an ecstatic expression of awe and wonder and not descriptive name, ‘Waheguru, Waheguru, Waheguru, Wahe jeo’. Guru Granth ang.1402-14. Further he tells not only we should sing but listen as, gwivAw suixAw iqn kw hir Qwie pwvY ijn siqgur kI AwigAw siq siq kir mwnI ] - Their singing and listening is approved by the Akal Purakh; they who accept the Hukam or instruction of the True Guru as True, totally True.” – Guru Granth ang.669.15. Since gurmat is highly critical of praiseless or wordless meditation as gurbani tells us, “lK caurwsIh Pyru pieAw ibnu sbdY mukiq n pwey ]- without the Shabad, one wander around the cycle of 8.4 million reincarnations; cannot attain liberation.” – Guru Granth ang.67.18. It should be repeated and chanted with each breath loud enough so that one can hear it and practice its treasure. While repeating the Gur mantra link it with breathing, which forms a 'dhun' or a tune, which one has to listen very attentively. Further in order to stop the mind from running around one has to make it busy with this dhun. </p><p> </p><p>As Gurbani tells us, “Thakur hamra sadh bolanta - the non stop LIVE gunjar of anhad naad is echoing throughout brahmand and gurbani has given us the technique to the realization of God with the instruction 'dhun mai dhayan dhayan mai jania - let dhuni of our recitation of simran hear the gunjar of anhad naad (unstruck celestial sound of akal and through the imprints of waheguru dhun recorded on heart, let one focus his mind with Gur Sabd’. It is by listening. Those who can hear and reveal are really blessed but those who can hear but cannot reveal are equally blessed. Once waves of dhun of our simran are attuned to the gunjar of anhad naad, we can not only realize the TRUTH an automatic ajaapa jaap starts within us.</p><p> </p><p>I wonder when we are able to solve complex theorms, chemistry, physics or higher maths equation, if we all try, we can walk on the gunjar of anhad naad and realize God with the help of techniquie Guru Nanak has blessed.</p><p>Regards Sahni Mohinder</p></blockquote><p></p>
[QUOTE="japjisahib04, post: 15670, member: 971"] The word Waheguru is unique in itself. Waheguru is the combination of Wah+Guru. When we come across something uncommon and unique, where words cease to express a wonder, spontaneously in that state of bliss ‘Wah’ comes out from the mouth. Unlike other descriptive names of God, it is not an adjective on account of the qualities or virtues of Akal Purakh but is the state of the mind, spontaneous expression of love and thanks for endless gifts which emerges from the Divine knowledge. The Gurus though mentioned many Names of Akal Purakh in Guru Granth Sahib, but omitted the Word “Waheguru” in their own Baani. By doing this they honored all the Names of Akal Purakh, may be from any faith, and thus preached equality of mankind as well as Oneness and firmness of Akal Purakh. Further mentioning of different names in Gurbani highlights how Satguruji solved the great problem of human kind as to what is correct way of referring to an impersonal Akal Purakh and make HIM our personal Akal Purakh. Now coming to your question, though Guru Nanak tells us, hukam rajayee chalna but before that he strictly advised us asks to ‘Jap’ chant and focuses mind at the source of all this potentiality – the TRUTH – the Akal Purakh and not any Devi devta or any inanimate elements. However, this ‘TRUTH’ is addressed in Gurbani as spontaneous utterance “Vaahe” is an ecstatic expression of awe and wonder and not descriptive name, ‘Waheguru, Waheguru, Waheguru, Wahe jeo’. Guru Granth ang.1402-14. Further he tells not only we should sing but listen as, gwivAw suixAw iqn kw hir Qwie pwvY ijn siqgur kI AwigAw siq siq kir mwnI ] - Their singing and listening is approved by the Akal Purakh; they who accept the Hukam or instruction of the True Guru as True, totally True.” – Guru Granth ang.669.15. Since gurmat is highly critical of praiseless or wordless meditation as gurbani tells us, “lK caurwsIh Pyru pieAw ibnu sbdY mukiq n pwey ]- without the Shabad, one wander around the cycle of 8.4 million reincarnations; cannot attain liberation.” – Guru Granth ang.67.18. It should be repeated and chanted with each breath loud enough so that one can hear it and practice its treasure. While repeating the Gur mantra link it with breathing, which forms a 'dhun' or a tune, which one has to listen very attentively. Further in order to stop the mind from running around one has to make it busy with this dhun. As Gurbani tells us, “Thakur hamra sadh bolanta - the non stop LIVE gunjar of anhad naad is echoing throughout brahmand and gurbani has given us the technique to the realization of God with the instruction 'dhun mai dhayan dhayan mai jania - let dhuni of our recitation of simran hear the gunjar of anhad naad (unstruck celestial sound of akal and through the imprints of waheguru dhun recorded on heart, let one focus his mind with Gur Sabd’. It is by listening. Those who can hear and reveal are really blessed but those who can hear but cannot reveal are equally blessed. Once waves of dhun of our simran are attuned to the gunjar of anhad naad, we can not only realize the TRUTH an automatic ajaapa jaap starts within us. I wonder when we are able to solve complex theorms, chemistry, physics or higher maths equation, if we all try, we can walk on the gunjar of anhad naad and realize God with the help of techniquie Guru Nanak has blessed. Regards Sahni Mohinder [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
Meaning Of Naam Simran
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