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ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
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ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
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ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
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Gurbani (1294-96)
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Gurbani (1352-53)
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Sehskritee Mahala 1
Sehskritee Mahala 5
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Chaubolae Mahala 5
Shaloks Bhagat Kabir
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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: Monotheistic Or Pantheistic?
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<blockquote data-quote="vsgrewal48895" data-source="post: 107068" data-attributes="member: 8024"><p>Dear Satyaban Ji,</p><p> </p><p>God is Nirgun and Sargun in Sikh Monotheistic Thought </p><p> </p><p>The creator has been projected as “Nirgun” (with out attributes of Maya or unseen) and “Sargun (with attributes of Maya/Mother Nature). God has said to possess no qualities when It has drawn the world within Itself. It is said to possess all qualities when It projects matter from It to form creation. Guru Nanak, Guru Arjan, and Guru Amardas describe in Raag Maru that God was with out attributes for 36(Many)ages (Jug’s) in the form of negativity. Sikh philosophy explains the metaphysical force/ God’sWill responsible for the creation and its overall justifiable cause and action in a responsible and justified manner. It further explains that Guru and Gnosis are required to purify the conscience of the man to fit it for the companionship of the Eternal with in and thus leading to transcendental uplift.</p><p> </p><p>AGGS explains the situations clearly that an individual does not have to live in a land of fantasy. Moral life cannot be lived in aloofness. Tranquility that comes through understanding and intellectual grasp of Truth is mental. God as such is indefinable but the best way it could be described is in the Mool Manter of Japji of Guru Nanak. He describes in Sidh Gost that God assumed immaculate form from formless in Mother Nature with attributes. Guru Arjan describes it beautifully in Ragas Asa and Gauri;</p><p> </p><p>ਆਪੇ ਪੇਡੁ ਬਿਸਥਾਰੀ ਸਾਖ ॥ ਅਪਨੀ ਖੇਤੀ ਆਪੇ ਰਾਖ ॥੧॥ ਜਤ ਕਤ ਪੇਖਉ ਏਕੈ ਓਹੀ ॥ ਘਟ ਘਟ ਅੰਤਰਿ ਆਪੇ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥ ਆਪੇ ਸੂਰੁ ਕਿਰਣਿ ਬਿਸਥਾਰੁ ॥ ਸੋਈ ਗੁਪਤੁ ਸੋਈ ਆਕਾਰੁ ॥੨॥ ਸਰਗੁਣ ਨਿਰਗੁਣ ਥਾਪੈ ਨਾਉ ॥ ਦੁਹ ਮਿਲਿ ਏਕੈ ਕੀਨੋ ਠਾਉ ॥੩॥ ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਭ੍ਰਮੁ ਭਉ ਖੋਇਆ ॥ ਅਨਦ ਰੂਪੁ ਸਭੁ ਨੈਨ ਅਲੋਇਆ ॥੪॥੧੭॥੬੮॥</p><p> </p><p><em>Āpe ped bisthārī sākẖ. Apnī kẖeṯī āpe rākẖ. ||1|| Jaṯ kaṯ pekẖa▫o ekai ohī. Gẖat gẖat anṯar āpe so▫ī. ||1|| rahā▫o. Āpe sūr kiraṇ bisthār. So▫ī gupaṯ so▫ī ākār. ||2|| Sarguṇ nirguṇ thāpai nā▫o. Ḏuh mil ekai kīno ṯẖā▫o. ||3|| Kaho Nānak gur bẖaram bẖa▫o kẖo▫i▫ā. Anaḏ rūp sabẖ nain alo▫i▫ā. ||4||17||68||</em></p><p> </p><p>Akal Purkh Itself is the tree, and the branches extending out, and preserves Its own crop. ||1|| wherever I look, I see that One Akal Purkh alone. Deep within each and every heart, It Itself is contained. ||1||Pause|| It Itself is the sun, and the rays emanating from it. It is concealed and revealed too. ||2|| It is said to be of the highest attributes, and without attributes. Both converge onto Its single point. ||3|| Says Nanak, the Guru has dispelled my doubt and fear. With my eyes, I perceive the Akal Purkh, the embodiment of bliss, to be everywhere. ||4||17||68|| ------Guru Arjan, Raag Asa, AGGS, Page, 387-18</p><p> </p><p>ਬਾਰਨੈ ਬਲਿਹਾਰਨੈ ਲਖ ਬਰੀਆ ॥ ਨਾਮੋ ਹੋ ਨਾਮੁ ਸਾਹਿਬ ਕੋ ਪ੍ਰਾਨ ਅਧਰੀਆ ॥੧॥ ਰਹਾਉ ॥ ਕਰਨ ਕਰਾਵਨ ਤੁਹੀ ਏਕ ॥ ਜੀਅ ਜੰਤ ਕੀ ਤੁਹੀ ਟੇਕ ॥੧॥ ਰਾਜ ਜੋਬਨ ਪ੍ਰਭ ਤੂੰ ਧਨੀ ॥ ਤੂੰ ਨਿਰਗੁਨ ਤੂੰ ਸਰਗੁਨੀ ॥੨॥ ਈਹਾ ਊਹਾ ਤੁਮ ਰਖੇ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਕੋ ਲਖੇ ॥੩॥ ਅੰਤਰਜਾਮੀ ਪ੍ਰਭ ਸੁਜਾਨੁ ॥ ਨਾਨਕ ਤਕੀਆ ਤੁਹੀ ਤਾਣੁ ॥੪॥੫॥੧੪੩॥</p><p> </p><p><em>Bārnai balihārnai lakẖ barī▫ā. Nāmo ho nām sāhib ko parān aḏẖrī▫ā. ||1|| rahā▫o. Karan </em><em>karāvan ṯuhī ek. Jī▫a janṯ kī ṯuhī tek. ||1|| Rāj joban parabẖ ṯūʼn ḏẖanī. Ŧūʼn nirgun ṯūʼn </em><em>sargunī. ||2|| Īhā ūhā ṯum rakẖe. Gur kirpā ṯe ko lakẖe. ||3|| Anṯarjāmī parabẖ sujān. </em></p><p><em>Nānak ṯakī▫ā ṯuhī ṯāṇ. ||4||5||143||</em></p><p> </p><p>I am a sacrifice, dedicated hundreds of thousands of times, to my Akal Purkh and Master.Its Name alone, is the Support of the breath of life. ||1||Pause||You alone are the Doer, the Cause of causes.You are the Support of all beings and creatures. ||1|| O God, You are my power, authority and youth.You are absolute, without attributes, and also related, with the most sublime attributes. ||2|| Here and hereafter, You are my Savior and Protector. By Guru's Grace, some understand You. ||3|| God is All-knowing, the Inner-knower, the Searcher of hearts.You are Nanak's strength and support. ||4||5||143|| </p><p>-----Guru Arjan, Raag Gauri, AGGS, Page 211-7</p><p> </p><p>Sikhs strictly believe that there is One God, who is Nirgun (transcendent) and Sargun (immanent), and pervades in Its creation, It is omnipresent, but can never be incarnate. The principal Sikh belief puts stress upon one's actions rather than people's religious labels. While being absolute and beyond human comprehension, God can be realized and experienced through contemplation, deliberation, reflection, and service. The object of a Sikh way of life is to develop God consciousness and ultimately make him/her a candidate to receive God’s grace. Human life presents the opportunity to do so through truthful living and selfless service in the context of a house holder’s life.</p><p> </p><p>Bibliography;</p><p> </p><p>1. Guru Nanak, Raag Ramkali Sidh Gost, AGGS, Page, 940-14</p><p>2. Guru Arjan, Raag Majh, AGGS, Page, 98-2</p><p>3. Guru Arjan, Gauri Sukhmani, AGGS, Page, 287-11</p><p>4. Guru Arjan, Raag Gond, AGGS, Page, 862-6</p><p>5. Guru Arjan, Raag Bilawal, AGGS, Page, 827-16</p><p>6. Guru Arjan, Raag Bilawal, AGGS, Page, 803-12</p><p>7. Guru Arjan, Raag Suhi, AGGS, Page, 746-4</p><p>8. Guru Arjan, Raag Gauri, AGGS, Page, 291-3</p><p>9. Guru Arjan, Raag Gauri, AGGS, Page, 250-11&13</p><p>10. Guru Arjan, Gauri Sukhmani, AGGS, Page, 290-16</p><p>11. Bhagat Kabir, Raag Gauri Bairagan, AGGS, Page, 333-6</p><p>12. Bhagat Ravidas, Raag Gauri Bairagan, AGGS, Page, 346-17</p><p> </p><p> </p><p>Cordially,</p><p> </p><p>Virinder S.Grewal</p></blockquote><p></p>
[QUOTE="vsgrewal48895, post: 107068, member: 8024"] Dear Satyaban Ji, God is Nirgun and Sargun in Sikh Monotheistic Thought The creator has been projected as “Nirgun” (with out attributes of Maya or unseen) and “Sargun (with attributes of Maya/Mother Nature). God has said to possess no qualities when It has drawn the world within Itself. It is said to possess all qualities when It projects matter from It to form creation. Guru Nanak, Guru Arjan, and Guru Amardas describe in Raag Maru that God was with out attributes for 36(Many)ages (Jug’s) in the form of negativity. Sikh philosophy explains the metaphysical force/ God’sWill responsible for the creation and its overall justifiable cause and action in a responsible and justified manner. It further explains that Guru and Gnosis are required to purify the conscience of the man to fit it for the companionship of the Eternal with in and thus leading to transcendental uplift. AGGS explains the situations clearly that an individual does not have to live in a land of fantasy. Moral life cannot be lived in aloofness. Tranquility that comes through understanding and intellectual grasp of Truth is mental. God as such is indefinable but the best way it could be described is in the Mool Manter of Japji of Guru Nanak. He describes in Sidh Gost that God assumed immaculate form from formless in Mother Nature with attributes. Guru Arjan describes it beautifully in Ragas Asa and Gauri; ਆਪੇ ਪੇਡੁ ਬਿਸਥਾਰੀ ਸਾਖ ॥ ਅਪਨੀ ਖੇਤੀ ਆਪੇ ਰਾਖ ॥੧॥ ਜਤ ਕਤ ਪੇਖਉ ਏਕੈ ਓਹੀ ॥ ਘਟ ਘਟ ਅੰਤਰਿ ਆਪੇ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥ ਆਪੇ ਸੂਰੁ ਕਿਰਣਿ ਬਿਸਥਾਰੁ ॥ ਸੋਈ ਗੁਪਤੁ ਸੋਈ ਆਕਾਰੁ ॥੨॥ ਸਰਗੁਣ ਨਿਰਗੁਣ ਥਾਪੈ ਨਾਉ ॥ ਦੁਹ ਮਿਲਿ ਏਕੈ ਕੀਨੋ ਠਾਉ ॥੩॥ ਕਹੁ ਨਾਨਕ ਗੁਰਿ ਭ੍ਰਮੁ ਭਉ ਖੋਇਆ ॥ ਅਨਦ ਰੂਪੁ ਸਭੁ ਨੈਨ ਅਲੋਇਆ ॥੪॥੧੭॥੬੮॥ [I]Āpe ped bisthārī sākẖ. Apnī kẖeṯī āpe rākẖ. ||1|| Jaṯ kaṯ pekẖa▫o ekai ohī. Gẖat gẖat anṯar āpe so▫ī. ||1|| rahā▫o. Āpe sūr kiraṇ bisthār. So▫ī gupaṯ so▫ī ākār. ||2|| Sarguṇ nirguṇ thāpai nā▫o. Ḏuh mil ekai kīno ṯẖā▫o. ||3|| Kaho Nānak gur bẖaram bẖa▫o kẖo▫i▫ā. Anaḏ rūp sabẖ nain alo▫i▫ā. ||4||17||68||[/I] Akal Purkh Itself is the tree, and the branches extending out, and preserves Its own crop. ||1|| wherever I look, I see that One Akal Purkh alone. Deep within each and every heart, It Itself is contained. ||1||Pause|| It Itself is the sun, and the rays emanating from it. It is concealed and revealed too. ||2|| It is said to be of the highest attributes, and without attributes. Both converge onto Its single point. ||3|| Says Nanak, the Guru has dispelled my doubt and fear. With my eyes, I perceive the Akal Purkh, the embodiment of bliss, to be everywhere. ||4||17||68|| ------Guru Arjan, Raag Asa, AGGS, Page, 387-18 ਬਾਰਨੈ ਬਲਿਹਾਰਨੈ ਲਖ ਬਰੀਆ ॥ ਨਾਮੋ ਹੋ ਨਾਮੁ ਸਾਹਿਬ ਕੋ ਪ੍ਰਾਨ ਅਧਰੀਆ ॥੧॥ ਰਹਾਉ ॥ ਕਰਨ ਕਰਾਵਨ ਤੁਹੀ ਏਕ ॥ ਜੀਅ ਜੰਤ ਕੀ ਤੁਹੀ ਟੇਕ ॥੧॥ ਰਾਜ ਜੋਬਨ ਪ੍ਰਭ ਤੂੰ ਧਨੀ ॥ ਤੂੰ ਨਿਰਗੁਨ ਤੂੰ ਸਰਗੁਨੀ ॥੨॥ ਈਹਾ ਊਹਾ ਤੁਮ ਰਖੇ ॥ ਗੁਰ ਕਿਰਪਾ ਤੇ ਕੋ ਲਖੇ ॥੩॥ ਅੰਤਰਜਾਮੀ ਪ੍ਰਭ ਸੁਜਾਨੁ ॥ ਨਾਨਕ ਤਕੀਆ ਤੁਹੀ ਤਾਣੁ ॥੪॥੫॥੧੪੩॥ [I]Bārnai balihārnai lakẖ barī▫ā. Nāmo ho nām sāhib ko parān aḏẖrī▫ā. ||1|| rahā▫o. Karan [/I][I]karāvan ṯuhī ek. Jī▫a janṯ kī ṯuhī tek. ||1|| Rāj joban parabẖ ṯūʼn ḏẖanī. Ŧūʼn nirgun ṯūʼn [/I][I]sargunī. ||2|| Īhā ūhā ṯum rakẖe. Gur kirpā ṯe ko lakẖe. ||3|| Anṯarjāmī parabẖ sujān. [/I] [I]Nānak ṯakī▫ā ṯuhī ṯāṇ. ||4||5||143||[/I] I am a sacrifice, dedicated hundreds of thousands of times, to my Akal Purkh and Master.Its Name alone, is the Support of the breath of life. ||1||Pause||You alone are the Doer, the Cause of causes.You are the Support of all beings and creatures. ||1|| O God, You are my power, authority and youth.You are absolute, without attributes, and also related, with the most sublime attributes. ||2|| Here and hereafter, You are my Savior and Protector. By Guru's Grace, some understand You. ||3|| God is All-knowing, the Inner-knower, the Searcher of hearts.You are Nanak's strength and support. ||4||5||143|| -----Guru Arjan, Raag Gauri, AGGS, Page 211-7 Sikhs strictly believe that there is One God, who is Nirgun (transcendent) and Sargun (immanent), and pervades in Its creation, It is omnipresent, but can never be incarnate. The principal Sikh belief puts stress upon one's actions rather than people's religious labels. While being absolute and beyond human comprehension, God can be realized and experienced through contemplation, deliberation, reflection, and service. The object of a Sikh way of life is to develop God consciousness and ultimately make him/her a candidate to receive God’s grace. Human life presents the opportunity to do so through truthful living and selfless service in the context of a house holder’s life. Bibliography; 1. Guru Nanak, Raag Ramkali Sidh Gost, AGGS, Page, 940-14 2. Guru Arjan, Raag Majh, AGGS, Page, 98-2 3. Guru Arjan, Gauri Sukhmani, AGGS, Page, 287-11 4. Guru Arjan, Raag Gond, AGGS, Page, 862-6 5. Guru Arjan, Raag Bilawal, AGGS, Page, 827-16 6. Guru Arjan, Raag Bilawal, AGGS, Page, 803-12 7. Guru Arjan, Raag Suhi, AGGS, Page, 746-4 8. Guru Arjan, Raag Gauri, AGGS, Page, 291-3 9. Guru Arjan, Raag Gauri, AGGS, Page, 250-11&13 10. Guru Arjan, Gauri Sukhmani, AGGS, Page, 290-16 11. Bhagat Kabir, Raag Gauri Bairagan, AGGS, Page, 333-6 12. Bhagat Ravidas, Raag Gauri Bairagan, AGGS, Page, 346-17 Cordially, Virinder S.Grewal [/QUOTE]
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Sikhism: Monotheistic Or Pantheistic?
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