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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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<blockquote data-quote="Astroboy" data-source="post: 60884" data-attributes="member: 4990"><p><span style="font-size: 12px"><span style="font-family: 'Times'"><strong>BHAKTI </strong>(<strong>J. S. Neki</strong>): The word<em> bhakti</em> is derived from Skt. <em>Bhaj</em>, meaning to serve, honour, revere, love and adore. In the religious idiom, it is attachment or fervent devotion to God and is defined as “that particular affection which is generated by the knowledge of the attributes of the Adorable One.”</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'"> The concept is traceable to the Vedas where its intimations are audible in the hymns addressed to deities such as Varuna, Savitra and Usha. However, the word <em>bhakti</em> does not occur there. The word occurs for the first time in the Upanisads where it appears with the co-doctrines of grace and self-surrender (<em>prapatti</em>) (e.g. <em>Svetasvatar</em>, I, V. 23). The <em>Bhagavadgita</em> attempts to expound <em>bhakti</em> in a systematic manner and puts <em>bhakti marga</em> in juxtaposition with <em>karma marga</em> and <em>jnana marga</em> as one of the three means of attaining liberation. The <em>Nardiya Sutra</em>, however, decrees that “<em>bhakti </em>is superior even to <em>karma, jnana</em> and <em>yoga</em>.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'"><em>Bhakt</em>itook strong roots in South India where generations of Alvar (Vaisnavite) and Nayanar (Saivite) saints had sung their devotional lyrics and founded their respective schools of <em>bhakti</em> between AD 200-900. It came to north India much later. “The Dravid country is the birthplace of <em>bhakti</em> school; <em>bhakti</em> became young in Karnataka, it grew old in Maharashtra and Gujrat, but when it arrived in Vrindavana, it became young again.” Munshi Ram Sharma: <em>Bhakti Ka Vikas</em>. P. 353.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'"> In the north, the cult was essentially Vaisnava-based, but instead of being focussed on Visnu, it chose to focus itself on Visnu’s human incarnations, Rama and Krsna, the respective <em>avatars</em> or deities central to the two epics Ramayana and Mahabharata. For <em>bhakti</em> now Visnu’s incarnations (Rama and Krsna) were the direct objects of devotion. Adoration of the devotees was focussed on them in association with their <em>respective</em> consorts: Sita with Rama; and Rukmini, his wedded wife, or Radha, his Gopika companion, with Krsna. Images of these deities and their consorts installed in temples were worshipped. The path of bhakti was not directly accessible to the lower castes; for them the path of <em>prapatti</em> (unquestioned self-surrender) was prescribed. Singing of<em> bhajans</em> and dancing formed an important part of this worship. The dancers were <em>deva-dasis</em> (female slaves of the deity) inside the temple, but <em>nagar-badhus</em> (public wives) outside. Apart from being overwhelmingly ritualistic, the worship tended to be intensely emotional, frenzied and even erotic.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'"> An important influence in north Indian <em>bhakti</em> was Ramanand whose many disciples including, Kabir, Ravidas, Pipa, Sadhana and Sainu radicalized the Bhakti movement. Kabir, out of them, was the most eloquent and outspoken. Besides <em>bhakti</em>, other influences which shaped him were Sufism and Buddhism. He repudiated <em>avatarvad</em>, social ideology of caste, ritualistic formalism and idol-worship, all of which were integral parts of traditional Vaisnavite <em>bhakti. </em>Kabir even questioned the authority of the Vedas and Puranas.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'"> Sikhism undoubtedly accepted some of the aspects of radicalized <em>bhakti</em>, and admitted some of its practices into its own ordained set. It did lay down spiritual love, as the way to the deity, but the deity to be worshipped was neither Siva nor Visnu nor even any of their incarnations, nor any of the gods or goddesses of the Hindu pantheon. It was the One and the Only God, the Lord of Universes who was at once transcendent (nirguna)and immanent (<em>saguna</em>). Although immanent in His Creation He was yet apart from it, being its Creator. Since he inhered in the world that He had created, the world could not be considered unreal or illusory (<em>mithya </em>or <em>maya).</em> It was real and sacred (“the abode of the True One”). It is therefore blasphemous to renounce it in quest of God. “He that is immanent in the Universe resides also within yourself. Seek, and ye shall find” (GG 695). Renunciation of the world as a spiritual pursuit thus stood totally rejected. Celibacy was no longer countenanced, either. Full participation in life in a spirit of ‘detachment’ was prescribed instead. “Of all the religious rules and observances <em>grihasthya</em> (the homestead) is supreme. It is from here that all else is blessed” (GG, 587). Guru is paramount in <em>bhakti</em> as well as in Sikhism.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'"> The ideal that Bhakti laid down for man was to achieve personal release (<em>moksha</em> or <em>mukti</em>). In Sikhism the ideal was stated in these terms: “I long not for a kingdom or for <em>mukti</em> but only for the lotus feet of the Lord” (GG 534). In the Sikh faith the highest ideal is to be able cheerfully to accept the will of God (<em>raza, bhana</em>) and to live one’s life it its dynamic mould, to be ready to give oneself to carrying out what ought to happen. This concept of Divine Will (<em>hukam</em>) as well as the injunction to accept it cheerfully is peculiar to Sikhism. Also, whereas the ultimate aim of <em>bhakti</em> is for the individual to attain personal liberation, the Sikh ideal is well-being of all (<em>sarbatt ka bhala</em>),</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'"> The modes of worship in Bhakti cults included not only<em> bhajan</em> (adoration) and <em>kirtan</em> (singing praises of the deity), but also Yogic <em>upasana </em>(literally, to sit beside, to meditate), Vedic sacrifices, Brahmanical ritualism and Tantric practices. Of these, Sikhism retains only <em>bhajan</em> and <em>kirtan</em> and disclaims the rest. It categorically rejects sacrificial rites. The only sacrifice it approves of is self-sacrifice for the sake of righteousness. Sikhism strongly censures idol-worship. Instead, <em>sabda</em> (the Divine Word)is determined to be the focus of all adoration. However, as in <em>bhakti, nam </em>(Logos) is both the object and means of adoration of God</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'"> Thus, <em>bhakti</em> has been radically transformed and redefined in Sikhism. Sikhism is in fact much wider than <em>bhakti</em> both in its conceptual gamut as well as in practice. For the Bhakti cults, <em>bhakti</em> is the be-all and end-all of everything; for Sikhism two other crucially important ends are ethical living and spiritual liberation. The cultivation of moral qualities, in Sikhism, is the requisite precondition for <em>bhakti</em>. “Without morality <em>bhakti</em> is not practicable (GG, 4). Moral discipline is considered a vehicle for attaining nearness to God. “It is by our deeds that we become closer to God or become distant from Him” (GG, 6).</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'"> While the <em>bhagats’</em> sole stress was on <em>bhakti</em> or loving devotion, the Gurus also wanted to inculcate along with love and faith the spirit of fearlessness and valour among the Sikhs. A Sikh was to “overcome all fear by cherishing the Fearless Lord” (GG, 293). “He must not terrorize anyone, nor must he submit to anyone’s fear” (GG, 1427). He was “to be subservient to none but the True Lord” (GG 473). He was not to be a quietist ascetic but a valiant saint ready to “battle in open field” (GG 931) to destroy the tyrants; In their scheme of ethical dynamism the Gurus gave priority to zeal for freedom.</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'"> Sikhs were not only given <em>nam </em>(Logos) as the symbol of the Formless One (which they shared with the <em>bhaktas</em>) but were also given <em>kirpan</em> (sword) as the symbol of the Fearless One. Sikhism, thus addressed itself to dual ideals, the other-worldly (<em>piri</em>) as well as this-worldly (<em>miri</em>).</span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'"> Since Fatherhood of God was the basic Sikh tenet, brotherhood of man <em>ipso facto</em> became its social corollary. No one was to be reckoned low or high –“Reckon the entire mankind as One” (Akal Ustati, 15.85) was the Guru’s precept. Most of the <em>bhakti</em> cults also decried inequality, and especially condemned caste-distinctions, giving the right of worship to the low caste. However, service continued to be a menial pursuit, and manual labour was looked upon as the job of the lowly. The Gurus went further than just proclaiming the equality of man. They established dignity of labour, by making social service (<em>seva)</em> as an important vehicle of spiritual advancement. “The hands and feet sans <em>seva</em> are condemnable; actions other than <em>seva</em> are fruitless” (Bhai Gurdas, Varan, XXVII. 10). Begging is taboo for the Sikhs. While <em>bhaktas</em> could live on alms and public charity, not so a Sikh. He is ordained to earn his living by the honest labour of his hands (<em>kirt</em>) and share his earnings with others. It rehe{censored}d in the fifteenth century the ideology of fraternity, equality and liberty. Devotion was defined as a positive phenomenon. Full-faced participation in life was recommended. In the time and space setting, <em>bhakti</em> and Sikhism lie close to each other which has led some to describe Sikhism as an offshoot of<em> bhakti.</em></span></span></p><p><span style="font-size: 12px"><span style="font-family: 'Times'"> Like the <em>bhaktas</em> and the Sufis, Guru Nanak, founder of Sikhism, proclaimed the love of God and, through it, communion with Him as the primary aim of man. More like the former, he repudiated caste and the importance of ritualism, and in common with the latter, emphasized submission to God’s will as the ultimate means of realization. Agreeably to the atmosphere created by Bhakti and Sufism, he rejoiced in singing praises of the Almighty and indicated the way to reconciliation between the Hindus and the Muslims. He brought to these general tendencies the force and urgency of a deeply inspired and forward-looking faith. He added elements which were characteristically his own and which empowered current trends with wholly new possibilities of fulfilment. Life in all of its different aspects was the subject of Guru Nanak’s attention. Integral to his intuition was an awareness of the ills and errors of society and his concern to remedy these. This was in contrast to the attitude of escape implicit in Bhakti and Sufism. Guru Nanak did not admit, like many of their protagonists, the possibility of man ever attaining, in his mystical progress, equality with Divinity. He also did not share the Bhaktas’ belief in incarnation or the Sufis’ insistence on bodily mortification and frenzied singing and dancing to bring about spiritual illumination. The faith begins with the revelation brought to light by Guru Nanak. To understand Sikhism fully the study of the totality of its tenet and of what impact it made on history will be very vital. In this perspective, the precept he preached is definitively the starting-point of Sikhism and not <em>bhakti</em> or any other cult.</span></span></p><p style="text-align: center"><p style="text-align: center"><span style="font-family: 'Times'"><span style="font-size: 12px">BIBLIOGRAPHY</span></span></p> </p><p><span style="font-family: 'Times'"><span style="font-family: 'Times'"><span style="font-size: 12px">1.</span></span> </span><span style="font-size: 12px"><span style="font-family: 'Times'">Taran Singh, ed., <em>Guru Nanak and Indian Religious Thought.</em> Patiala, 1970</span></span></p><p><span style="font-family: 'Times'"><span style="font-family: 'Times'"><span style="font-size: 12px">2.</span></span> </span><span style="font-size: 12px"><span style="font-family: 'Times'">Sher Singh,<em> The Philosophy of Sikhism. </em>Lahore, 1944</span></span></p><p><span style="font-family: 'Times'"><span style="font-family: 'Times'"><span style="font-size: 12px">3.</span></span> </span><span style="font-size: 12px"><span style="font-family: 'Times'">Schomer, Karine, and W. H. McLeod, eds., <em>The Sants: Studies in Devotional Tradition of </em><em>India</em>. Delhi, 1987</span></span></p><p><span style="font-family: 'Times'"><span style="font-family: 'Times'"><span style="font-size: 12px">4.</span></span> </span><span style="font-size: 12px"><span style="font-family: 'Times'">Ishar Singh, The<em> Philosophy of Guru Nanak</em>. Delhi, 1969</span></span></p><p><span style="font-family: 'Times'"><span style="font-family: 'Times'"><span style="font-size: 12px">5.</span></span> </span><span style="font-size: 12px"><span style="font-family: 'Times'">Jodh Singh, <em>The Religious Philosophy of Guru Nanak. </em>Varanasi, 1983</span></span></p><p><span style="font-family: 'Times'"><span style="font-family: 'Times'"><span style="font-size: 12px">6.</span></span> </span><span style="font-size: 12px"><span style="font-family: 'Times'">Hira, Bhagat Singh, <em>Gurmatt Vichardhara</em>. Delhi. 1969</span></span></p><p><span style="font-family: 'Times'"><span style="font-family: 'Times'"><span style="font-size: 12px">7.</span></span> </span><span style="font-size: 12px"><span style="font-family: 'Times'">Chaturvedi, ParshuRam<em>, Uttari Bharat Ki Sant Prampara</em>. Allahabad, 1964</span></span></p></blockquote><p></p>
[QUOTE="Astroboy, post: 60884, member: 4990"] [SIZE=3][FONT=Times][B]BHAKTI [/B]([B]J. S. Neki[/B]): The word[I] bhakti[/I] is derived from Skt. [I]Bhaj[/I], meaning to serve, honour, revere, love and adore. In the religious idiom, it is attachment or fervent devotion to God and is defined as “that particular affection which is generated by the knowledge of the attributes of the Adorable One.”[/FONT][/SIZE] [SIZE=3][FONT=Times] The concept is traceable to the Vedas where its intimations are audible in the hymns addressed to deities such as Varuna, Savitra and Usha. However, the word [I]bhakti[/I] does not occur there. The word occurs for the first time in the Upanisads where it appears with the co-doctrines of grace and self-surrender ([I]prapatti[/I]) (e.g. [I]Svetasvatar[/I], I, V. 23). The [I]Bhagavadgita[/I] attempts to expound [I]bhakti[/I] in a systematic manner and puts [I]bhakti marga[/I] in juxtaposition with [I]karma marga[/I] and [I]jnana marga[/I] as one of the three means of attaining liberation. The [I]Nardiya Sutra[/I], however, decrees that “[I]bhakti [/I]is superior even to [I]karma, jnana[/I] and [I]yoga[/I].[/FONT][/SIZE] [SIZE=3][FONT=Times][I]Bhakt[/I]itook strong roots in South India where generations of Alvar (Vaisnavite) and Nayanar (Saivite) saints had sung their devotional lyrics and founded their respective schools of [I]bhakti[/I] between AD 200-900. It came to north India much later. “The Dravid country is the birthplace of [I]bhakti[/I] school; [I]bhakti[/I] became young in Karnataka, it grew old in Maharashtra and Gujrat, but when it arrived in Vrindavana, it became young again.” Munshi Ram Sharma: [I]Bhakti Ka Vikas[/I]. P. 353.[/FONT][/SIZE] [SIZE=3][FONT=Times] In the north, the cult was essentially Vaisnava-based, but instead of being focussed on Visnu, it chose to focus itself on Visnu’s human incarnations, Rama and Krsna, the respective [I]avatars[/I] or deities central to the two epics Ramayana and Mahabharata. For [I]bhakti[/I] now Visnu’s incarnations (Rama and Krsna) were the direct objects of devotion. Adoration of the devotees was focussed on them in association with their [I]respective[/I] consorts: Sita with Rama; and Rukmini, his wedded wife, or Radha, his Gopika companion, with Krsna. Images of these deities and their consorts installed in temples were worshipped. The path of bhakti was not directly accessible to the lower castes; for them the path of [I]prapatti[/I] (unquestioned self-surrender) was prescribed. Singing of[I] bhajans[/I] and dancing formed an important part of this worship. The dancers were [I]deva-dasis[/I] (female slaves of the deity) inside the temple, but [I]nagar-badhus[/I] (public wives) outside. Apart from being overwhelmingly ritualistic, the worship tended to be intensely emotional, frenzied and even erotic.[/FONT][/SIZE] [SIZE=3][FONT=Times] An important influence in north Indian [I]bhakti[/I] was Ramanand whose many disciples including, Kabir, Ravidas, Pipa, Sadhana and Sainu radicalized the Bhakti movement. Kabir, out of them, was the most eloquent and outspoken. Besides [I]bhakti[/I], other influences which shaped him were Sufism and Buddhism. He repudiated [I]avatarvad[/I], social ideology of caste, ritualistic formalism and idol-worship, all of which were integral parts of traditional Vaisnavite [I]bhakti. [/I]Kabir even questioned the authority of the Vedas and Puranas.[/FONT][/SIZE] [SIZE=3][FONT=Times] Sikhism undoubtedly accepted some of the aspects of radicalized [I]bhakti[/I], and admitted some of its practices into its own ordained set. It did lay down spiritual love, as the way to the deity, but the deity to be worshipped was neither Siva nor Visnu nor even any of their incarnations, nor any of the gods or goddesses of the Hindu pantheon. It was the One and the Only God, the Lord of Universes who was at once transcendent (nirguna)and immanent ([I]saguna[/I]). Although immanent in His Creation He was yet apart from it, being its Creator. Since he inhered in the world that He had created, the world could not be considered unreal or illusory ([I]mithya [/I]or [I]maya).[/I] It was real and sacred (“the abode of the True One”). It is therefore blasphemous to renounce it in quest of God. “He that is immanent in the Universe resides also within yourself. Seek, and ye shall find” (GG 695). Renunciation of the world as a spiritual pursuit thus stood totally rejected. Celibacy was no longer countenanced, either. Full participation in life in a spirit of ‘detachment’ was prescribed instead. “Of all the religious rules and observances [I]grihasthya[/I] (the homestead) is supreme. It is from here that all else is blessed” (GG, 587). Guru is paramount in [I]bhakti[/I] as well as in Sikhism.[/FONT][/SIZE] [SIZE=3][FONT=Times] The ideal that Bhakti laid down for man was to achieve personal release ([I]moksha[/I] or [I]mukti[/I]). In Sikhism the ideal was stated in these terms: “I long not for a kingdom or for [I]mukti[/I] but only for the lotus feet of the Lord” (GG 534). In the Sikh faith the highest ideal is to be able cheerfully to accept the will of God ([I]raza, bhana[/I]) and to live one’s life it its dynamic mould, to be ready to give oneself to carrying out what ought to happen. This concept of Divine Will ([I]hukam[/I]) as well as the injunction to accept it cheerfully is peculiar to Sikhism. Also, whereas the ultimate aim of [I]bhakti[/I] is for the individual to attain personal liberation, the Sikh ideal is well-being of all ([I]sarbatt ka bhala[/I]),[/FONT][/SIZE] [SIZE=3][FONT=Times] The modes of worship in Bhakti cults included not only[I] bhajan[/I] (adoration) and [I]kirtan[/I] (singing praises of the deity), but also Yogic [I]upasana [/I](literally, to sit beside, to meditate), Vedic sacrifices, Brahmanical ritualism and Tantric practices. Of these, Sikhism retains only [I]bhajan[/I] and [I]kirtan[/I] and disclaims the rest. It categorically rejects sacrificial rites. The only sacrifice it approves of is self-sacrifice for the sake of righteousness. Sikhism strongly censures idol-worship. Instead, [I]sabda[/I] (the Divine Word)is determined to be the focus of all adoration. However, as in [I]bhakti, nam [/I](Logos) is both the object and means of adoration of God[/FONT][/SIZE] [SIZE=3][FONT=Times] Thus, [I]bhakti[/I] has been radically transformed and redefined in Sikhism. Sikhism is in fact much wider than [I]bhakti[/I] both in its conceptual gamut as well as in practice. For the Bhakti cults, [I]bhakti[/I] is the be-all and end-all of everything; for Sikhism two other crucially important ends are ethical living and spiritual liberation. The cultivation of moral qualities, in Sikhism, is the requisite precondition for [I]bhakti[/I]. “Without morality [I]bhakti[/I] is not practicable (GG, 4). Moral discipline is considered a vehicle for attaining nearness to God. “It is by our deeds that we become closer to God or become distant from Him” (GG, 6).[/FONT][/SIZE] [SIZE=3][FONT=Times] While the [I]bhagats’[/I] sole stress was on [I]bhakti[/I] or loving devotion, the Gurus also wanted to inculcate along with love and faith the spirit of fearlessness and valour among the Sikhs. A Sikh was to “overcome all fear by cherishing the Fearless Lord” (GG, 293). “He must not terrorize anyone, nor must he submit to anyone’s fear” (GG, 1427). He was “to be subservient to none but the True Lord” (GG 473). He was not to be a quietist ascetic but a valiant saint ready to “battle in open field” (GG 931) to destroy the tyrants; In their scheme of ethical dynamism the Gurus gave priority to zeal for freedom.[/FONT][/SIZE] [SIZE=3][FONT=Times] Sikhs were not only given [I]nam [/I](Logos) as the symbol of the Formless One (which they shared with the [I]bhaktas[/I]) but were also given [I]kirpan[/I] (sword) as the symbol of the Fearless One. Sikhism, thus addressed itself to dual ideals, the other-worldly ([I]piri[/I]) as well as this-worldly ([I]miri[/I]).[/FONT][/SIZE] [SIZE=3][FONT=Times] Since Fatherhood of God was the basic Sikh tenet, brotherhood of man [I]ipso facto[/I] became its social corollary. No one was to be reckoned low or high –“Reckon the entire mankind as One” (Akal Ustati, 15.85) was the Guru’s precept. Most of the [I]bhakti[/I] cults also decried inequality, and especially condemned caste-distinctions, giving the right of worship to the low caste. However, service continued to be a menial pursuit, and manual labour was looked upon as the job of the lowly. The Gurus went further than just proclaiming the equality of man. They established dignity of labour, by making social service ([I]seva)[/I] as an important vehicle of spiritual advancement. “The hands and feet sans [I]seva[/I] are condemnable; actions other than [I]seva[/I] are fruitless” (Bhai Gurdas, Varan, XXVII. 10). Begging is taboo for the Sikhs. While [I]bhaktas[/I] could live on alms and public charity, not so a Sikh. He is ordained to earn his living by the honest labour of his hands ([I]kirt[/I]) and share his earnings with others. It rehe{censored}d in the fifteenth century the ideology of fraternity, equality and liberty. Devotion was defined as a positive phenomenon. Full-faced participation in life was recommended. In the time and space setting, [I]bhakti[/I] and Sikhism lie close to each other which has led some to describe Sikhism as an offshoot of[I] bhakti.[/I][/FONT][/SIZE] [SIZE=3][FONT=Times] Like the [I]bhaktas[/I] and the Sufis, Guru Nanak, founder of Sikhism, proclaimed the love of God and, through it, communion with Him as the primary aim of man. More like the former, he repudiated caste and the importance of ritualism, and in common with the latter, emphasized submission to God’s will as the ultimate means of realization. Agreeably to the atmosphere created by Bhakti and Sufism, he rejoiced in singing praises of the Almighty and indicated the way to reconciliation between the Hindus and the Muslims. He brought to these general tendencies the force and urgency of a deeply inspired and forward-looking faith. He added elements which were characteristically his own and which empowered current trends with wholly new possibilities of fulfilment. Life in all of its different aspects was the subject of Guru Nanak’s attention. Integral to his intuition was an awareness of the ills and errors of society and his concern to remedy these. This was in contrast to the attitude of escape implicit in Bhakti and Sufism. Guru Nanak did not admit, like many of their protagonists, the possibility of man ever attaining, in his mystical progress, equality with Divinity. He also did not share the Bhaktas’ belief in incarnation or the Sufis’ insistence on bodily mortification and frenzied singing and dancing to bring about spiritual illumination. The faith begins with the revelation brought to light by Guru Nanak. To understand Sikhism fully the study of the totality of its tenet and of what impact it made on history will be very vital. In this perspective, the precept he preached is definitively the starting-point of Sikhism and not [I]bhakti[/I] or any other cult.[/FONT][/SIZE] [CENTER][CENTER][FONT=Times][SIZE=3]BIBLIOGRAPHY[/SIZE][/FONT][/CENTER][/CENTER] [FONT=Times][FONT=Times][SIZE=3]1.[/SIZE][/FONT] [/FONT][SIZE=3][FONT=Times]Taran Singh, ed., [I]Guru Nanak and Indian Religious Thought.[/I] Patiala, 1970[/FONT][/SIZE] [FONT=Times][FONT=Times][SIZE=3]2.[/SIZE][/FONT] [/FONT][SIZE=3][FONT=Times]Sher Singh,[I] The Philosophy of Sikhism. [/I]Lahore, 1944[/FONT][/SIZE] [FONT=Times][FONT=Times][SIZE=3]3.[/SIZE][/FONT] [/FONT][SIZE=3][FONT=Times]Schomer, Karine, and W. H. McLeod, eds., [I]The Sants: Studies in Devotional Tradition of [/I][I]India[/I]. Delhi, 1987[/FONT][/SIZE] [FONT=Times][FONT=Times][SIZE=3]4.[/SIZE][/FONT] [/FONT][SIZE=3][FONT=Times]Ishar Singh, The[I] Philosophy of Guru Nanak[/I]. Delhi, 1969[/FONT][/SIZE] [FONT=Times][FONT=Times][SIZE=3]5.[/SIZE][/FONT] [/FONT][SIZE=3][FONT=Times]Jodh Singh, [I]The Religious Philosophy of Guru Nanak. [/I]Varanasi, 1983[/FONT][/SIZE] [FONT=Times][FONT=Times][SIZE=3]6.[/SIZE][/FONT] [/FONT][SIZE=3][FONT=Times]Hira, Bhagat Singh, [I]Gurmatt Vichardhara[/I]. Delhi. 1969[/FONT][/SIZE] [FONT=Times][FONT=Times][SIZE=3]7.[/SIZE][/FONT] [/FONT][SIZE=3][FONT=Times]Chaturvedi, ParshuRam[I], Uttari Bharat Ki Sant Prampara[/I]. Allahabad, 1964[/FONT][/SIZE] [/QUOTE]
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