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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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Sikhism And Guru - The Divine Light
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<blockquote data-quote="Neutral Singh" data-source="post: 11292" data-attributes="member: 2"><p>GURU - THE DIVINE LIGHT </p><p></p><p>The word Guru is so popular in India that in order to understand the fundamental concept of 'guru' in Sikhism, one must first completely drive out of one's mind the prevalent popular notion of a guru. The popular term 'guru' often used for a Brahman, a yogic teacher or a guide or even a school teacher, has made the Guruship so cheap that a scholar describes these gurus as 'wicks which smell foul after the lamps are extinguished.' </p><p></p><p>The term 'Guru' in Sikhism is not used for a teacher or a guide or an expert or even a human body. The word Guru is composed of two terms- </p><p></p><p>GU- means darkness and </p><p>RU- means Light. </p><p></p><p>In Sikhism the word 'Guru' is, thus, defined as the Light that dispels all darkness, and that is called JOT (Divine Light). Guru Nanak was, therefore, the EMBODIMENT of Divine Light:</p><p></p><p>'Gur Nanak Dev Govind roop.' (Basant Mohalla 5, p-1192, Guru Granth Sahib) </p><p>'Guru Nanak is embodiment of the Light of God.' (Translation of the above) </p><p></p><p>The Guru in Sikhism is a perfect Prophet or Messenger of God in whom the Light of God shines fully, visibly and completely. Guru is in union with Divine. Thus he ushers the devotees, the seekers of Truth into a spiritual birth. Through him the Glory of the Lord is transmitted to humanity. On account of his Divine prerogatives, the Guru, though human in form, is Divine in Spirit. </p><p></p><p>Literally Guru Nanak's body was a platform from which God Himself spoke and delivered His message- Gurbani (Divine Word). God manifested Himself through Guru Nanak:</p><p></p><p>'Gur meh aap samoai sabad vartaya.' (Var Malar ki Mohalla 1, p-1279) </p><p>'In the true Guru (Nanak) He installed His Own Spirit Through him, God speaketh Himself.' (Translation of the above) </p><p></p><p>In another place in Gurbani it is said:</p><p></p><p>'Gur meh aap rakhaya kartare.' (Maru Mohalla 1(15), p-1024)</p><p>'In the body of Guru (Nanak) God revealeth Himself.' (Translation of the above) </p><p></p><p>God is in the Guru and Guru is in God. Though God is everywhere and in everybody but His traits are illuminated through the Guru. The Jot (Divine Light) that enshrined Guru Nanak's body and the Primal Jot of God are, therefore, one and the same:</p><p></p><p>'Gur Nanak Nanak har soai.' (Gaund Mohalla 5, p-865) </p><p>'O Nanak, Jot of Nanak and God are one.' (Translation of the above) </p><p></p><p>Again the Janamsakhis (biographies) reveal that God spoke to Guru Nanak and said:</p><p></p><p>'Mei aad parmeshar aur tu gur parmeshar.' </p><p>'I am the Primal God and thou art Guru God.'</p><p></p><p>Guru Nanak never claimed that only his disciples or devotees could get salvation or go to heaven. Since he was the embodiment of Divine Light, and as the Divine Light does not belong to any particular sect or religion, so he stood guarantee for the entire humanity, and said,"Whosoever meditates upon One God, the Formless, will get salvation."</p><p></p><p>'Jo jo japai so hoi punit Bhagat bhai lavai man hit.' (Gauri Sukhmani Mohalla 5, p-290) </p><p>'He shall become pure whosoever repeateth His Name With devotion, affection and heartfelt love.' (Translation of the above) </p><p></p><p>When Guru Nanak conferred Guruship on Bhai Lehna (later called Guru Angad), the JOT was passed on and Guru Angad too became the embodiment of Divine Light. In the same way all the nine Gurus were the embodiments of Gur Nanak Jot. The tenth Master, Guru Gobind Singh then conferred the Guruship on Guru Granth Sahib (Holy Scripture), which too became the embodiment of Divine Light. Gur Nanak JOT is, therefore, enshrined and preserved in Guru Granth Sahib (it is no longer the Adi Granth, but only the Guru Granth), and it is the Living Guru for ever. For the Sikhs, the Guru Granth is the manifestation of the Guru's Spirit and through it, Guru Nanak lives on in the Sikh Faith.</p><p></p><p>Sikhism endeavors to uplift the human soul from the shackles of Maya (materialism). It aims at a virtuous life which leads to the ultimate realization of a state of Eternal Bliss. The objective of Guru Nanak's Guruship was to give instructions in the True Name, to save humanity from immersing in the ocean of distress and misery arising out of worldly life, and to blend the human souls with their Creator, thus, emancipating them from the cycle of transmigration breaking all barriers and bonds of sufferings. This is the essential character of Sikh faith.</p><p></p><p>The law of Karma or fatalism is repugnant to Sikh Religion as it does not reconcile with the merciful trait of the Almighty Lord. There is no such thing in Sikhism as eternal damnation or an everlasting pit of fire created by the revengeful God. Guru's grace erases the blot of thousands of evil deeds of the past and the present. It is also the savior of the future. Meditation on Nam burns countless sins. Singing the glory of the Lord through the Divine Word, can redeem a repentant sinner and, thus, doctrine of Karma ceases to operate. Such is the splendor of Guru Nanak's doctrine of God's Grace and Compassion.</p></blockquote><p></p>
[QUOTE="Neutral Singh, post: 11292, member: 2"] GURU - THE DIVINE LIGHT The word Guru is so popular in India that in order to understand the fundamental concept of 'guru' in Sikhism, one must first completely drive out of one's mind the prevalent popular notion of a guru. The popular term 'guru' often used for a Brahman, a yogic teacher or a guide or even a school teacher, has made the Guruship so cheap that a scholar describes these gurus as 'wicks which smell foul after the lamps are extinguished.' The term 'Guru' in Sikhism is not used for a teacher or a guide or an expert or even a human body. The word Guru is composed of two terms- GU- means darkness and RU- means Light. In Sikhism the word 'Guru' is, thus, defined as the Light that dispels all darkness, and that is called JOT (Divine Light). Guru Nanak was, therefore, the EMBODIMENT of Divine Light: 'Gur Nanak Dev Govind roop.' (Basant Mohalla 5, p-1192, Guru Granth Sahib) 'Guru Nanak is embodiment of the Light of God.' (Translation of the above) The Guru in Sikhism is a perfect Prophet or Messenger of God in whom the Light of God shines fully, visibly and completely. Guru is in union with Divine. Thus he ushers the devotees, the seekers of Truth into a spiritual birth. Through him the Glory of the Lord is transmitted to humanity. On account of his Divine prerogatives, the Guru, though human in form, is Divine in Spirit. Literally Guru Nanak's body was a platform from which God Himself spoke and delivered His message- Gurbani (Divine Word). God manifested Himself through Guru Nanak: 'Gur meh aap samoai sabad vartaya.' (Var Malar ki Mohalla 1, p-1279) 'In the true Guru (Nanak) He installed His Own Spirit Through him, God speaketh Himself.' (Translation of the above) In another place in Gurbani it is said: 'Gur meh aap rakhaya kartare.' (Maru Mohalla 1(15), p-1024) 'In the body of Guru (Nanak) God revealeth Himself.' (Translation of the above) God is in the Guru and Guru is in God. Though God is everywhere and in everybody but His traits are illuminated through the Guru. The Jot (Divine Light) that enshrined Guru Nanak's body and the Primal Jot of God are, therefore, one and the same: 'Gur Nanak Nanak har soai.' (Gaund Mohalla 5, p-865) 'O Nanak, Jot of Nanak and God are one.' (Translation of the above) Again the Janamsakhis (biographies) reveal that God spoke to Guru Nanak and said: 'Mei aad parmeshar aur tu gur parmeshar.' 'I am the Primal God and thou art Guru God.' Guru Nanak never claimed that only his disciples or devotees could get salvation or go to heaven. Since he was the embodiment of Divine Light, and as the Divine Light does not belong to any particular sect or religion, so he stood guarantee for the entire humanity, and said,"Whosoever meditates upon One God, the Formless, will get salvation." 'Jo jo japai so hoi punit Bhagat bhai lavai man hit.' (Gauri Sukhmani Mohalla 5, p-290) 'He shall become pure whosoever repeateth His Name With devotion, affection and heartfelt love.' (Translation of the above) When Guru Nanak conferred Guruship on Bhai Lehna (later called Guru Angad), the JOT was passed on and Guru Angad too became the embodiment of Divine Light. In the same way all the nine Gurus were the embodiments of Gur Nanak Jot. The tenth Master, Guru Gobind Singh then conferred the Guruship on Guru Granth Sahib (Holy Scripture), which too became the embodiment of Divine Light. Gur Nanak JOT is, therefore, enshrined and preserved in Guru Granth Sahib (it is no longer the Adi Granth, but only the Guru Granth), and it is the Living Guru for ever. For the Sikhs, the Guru Granth is the manifestation of the Guru's Spirit and through it, Guru Nanak lives on in the Sikh Faith. Sikhism endeavors to uplift the human soul from the shackles of Maya (materialism). It aims at a virtuous life which leads to the ultimate realization of a state of Eternal Bliss. The objective of Guru Nanak's Guruship was to give instructions in the True Name, to save humanity from immersing in the ocean of distress and misery arising out of worldly life, and to blend the human souls with their Creator, thus, emancipating them from the cycle of transmigration breaking all barriers and bonds of sufferings. This is the essential character of Sikh faith. The law of Karma or fatalism is repugnant to Sikh Religion as it does not reconcile with the merciful trait of the Almighty Lord. There is no such thing in Sikhism as eternal damnation or an everlasting pit of fire created by the revengeful God. Guru's grace erases the blot of thousands of evil deeds of the past and the present. It is also the savior of the future. Meditation on Nam burns countless sins. Singing the glory of the Lord through the Divine Word, can redeem a repentant sinner and, thus, doctrine of Karma ceases to operate. Such is the splendor of Guru Nanak's doctrine of God's Grace and Compassion. [/QUOTE]
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