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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
What Is Faith And Dharama As Per Gurbani
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<blockquote data-quote="Sikh80" data-source="post: 61327" data-attributes="member: 5290"><p>Naam | ਨਾਮੁ</p><p><em>Main article: <a href="http://en.wikipedia.org/wiki/N%C4%81ma" target="_blank"><span style="color: #0000ff"><u>Nāma</u></span></a></em></p><p><a href="http://en.wikipedia.org/wiki/Naam" target="_blank"><u><span style="color: #0000ff">Naam</span></u></a> literally means, <em>the Name</em>. A fuller definition of the word can only be found within the <a href="http://en.wikipedia.org/wiki/SGGS" target="_blank"><u><span style="color: #0000ff">SGGS</span></u></a> itself. Naam is God’s <em>Word</em>, or the Divine Essence. Etymologically, the word has a striking resemblance with the Greek <em>neumena</em> or the Bright Essence as opposed to phenomena. Naam is not merely the ‘Name of God’ as is commonly believed; it symbolises the Being of God filling all Creation. Naam is also referred to as <a href="http://en.wikipedia.org/wiki/Shabad" target="_blank"><u><span style="color: #0000ff">Shabad</span></u></a> in the SGGS.</p><p>Where there was no creation, there was nothing in existence – no air, light, water, earth or space. God existed alone in deep meditation and self absorption. When God willed for the manifestations of his values, He created universes, worlds and all material and other living beings by uttering a single <em>Word</em>. His <em>Word</em> is all pervasive and the sole source of all Creation; the <em>Word</em> created the universes and supports and sustains all things within them. The <a href="http://en.wikipedia.org/wiki/Sri_Guru_Granth_Sahib" target="_blank"><u><span style="color: #0000ff">Sri Guru Granth Sahib</span></u></a> further enlightens us that God’s Word turned into waves of light, rays of which are present in all creatures and all other parts of His creation. This is consistent with a fundamental principle of physics that sound vibrations, when increased several fold, change into waves of light.</p><p>This Essence / Naam / Sabad / Logus is formless, colourless, and featureless but, as said, is present in all creation. There is no plant, no creature, in what it is not. The Earth and other heavenly bodies exist because there is Naam in this universe and when God withdraws this Naam from this Universe, there is natural calamities (Parloh / Mahaparloh) all over the universe and this is the time that the universe perishes and all the living creatures perish. Being so, the Essence can’t be seen or visualised by the mind. We can see only the physical dimension of Reality in God’s Creation – mountains, plants, trees, creatures etc. Thus the Outer Shell of Reality holds us (the appearances delude us) and we cannot penetrate deeper to experience the all pervading Reality. The physical dimensions of Reality (the outer shell) is always in flux; it keeps changing. While birth, death, creation, destruction etc. occur in the physical dimensions of creation, the Essence, being <em>Sat</em> (Sat-Naam) never changes, it transcends space and time.</p><p>We cannot focus our mind or attention on God, who is Absolute, the invisible Essence. The Naam (SHABAD), the Name of God is the only medium available to us for approaching Him. The Naam actually is a combination of 5 words (which actually are the name of 5 supernatural heavenly places which fall on the way when the soul is starting towards the SACHKHAND) which only a true Guru can give to its disciples. All who get Naam from the Guru have to concentrate at one point in their mind and recite the Naam in their mind without actually uttering it. When we recite Naam, our soul starts responding to it. It actually starts to shrink and starts moving towards the point in our body called the THIRD EYE.</p><p>When a person practices it for a very long time he/she reaches the SACHKHAND. Thus, it is through the Naam that we are able to think of Him, to remember Him. In other words, the Naam is God Himself, adopted to our limited powers of perception and thought, adopted to the capacities of our body and mind. Because we are endowed with the capacity to utter and attentively listen, the continuous recitation of and attentive listening to the Naam focuses our mind on the object of invocation, resulting in a ceaseless remembrance of God (DHYAAN). This Dhyaan, in turn, results in complete absorption of our consciousness on the thought of God, who responds to our earnest invocation and reveals Himself in our inner being.</p><p>The revelation of the Essence of Reality within us is the revelation of <a href="http://en.wikipedia.org/wiki/Naam" target="_blank"><u><span style="color: #0000ff">Naam</span></u></a>. When the revelation of Naam occurs within, the devotee sees His the Essence of God pervading throughout His Creation. Gurus have taught that their teachings are for all the religion (varnas) and all have the right to get the teachings of the Gurus. To Initate our soul so that it starts towards the ultimate goal (SACHKHAND) a person has to repeatedly and continuously recite and remember the <a href="http://en.wikipedia.org/wiki/Naam" target="_blank"><u><span style="color: #0000ff">Naam</span></u></a>, and to cherish it in the heart all the time – this is the essence of prayer and devotion to God.</p><p>In <a href="http://en.wikipedia.org/wiki/Gurbani" target="_blank"><u><span style="color: #0000ff">Gurbani</span></u></a>, the word Gursabad or <a href="http://en.wikipedia.org/wiki/Shabad" target="_blank"><u><span style="color: #0000ff">Shabad</span></u></a> is synonymous with <a href="http://en.wikipedia.org/wiki/Naam" target="_blank"><u><span style="color: #0000ff">Naam</span></u></a>. Without ceaseless recitation of Naam God cannot be realised.</p><p> </p><p>Source:wikipedia</p></blockquote><p></p>
[QUOTE="Sikh80, post: 61327, member: 5290"] Naam | ਨਾਮੁ [I]Main article: [URL="http://en.wikipedia.org/wiki/N%C4%81ma"][COLOR=#0000ff][U]Nāma[/U][/COLOR][/URL][/I] [URL="http://en.wikipedia.org/wiki/Naam"][U][COLOR=#0000ff]Naam[/COLOR][/U][/URL] literally means, [I]the Name[/I]. A fuller definition of the word can only be found within the [URL="http://en.wikipedia.org/wiki/SGGS"][U][COLOR=#0000ff]SGGS[/COLOR][/U][/URL] itself. Naam is God’s [I]Word[/I], or the Divine Essence. Etymologically, the word has a striking resemblance with the Greek [I]neumena[/I] or the Bright Essence as opposed to phenomena. Naam is not merely the ‘Name of God’ as is commonly believed; it symbolises the Being of God filling all Creation. Naam is also referred to as [URL="http://en.wikipedia.org/wiki/Shabad"][U][COLOR=#0000ff]Shabad[/COLOR][/U][/URL] in the SGGS. Where there was no creation, there was nothing in existence – no air, light, water, earth or space. God existed alone in deep meditation and self absorption. When God willed for the manifestations of his values, He created universes, worlds and all material and other living beings by uttering a single [I]Word[/I]. His [I]Word[/I] is all pervasive and the sole source of all Creation; the [I]Word[/I] created the universes and supports and sustains all things within them. The [URL="http://en.wikipedia.org/wiki/Sri_Guru_Granth_Sahib"][U][COLOR=#0000ff]Sri Guru Granth Sahib[/COLOR][/U][/URL] further enlightens us that God’s Word turned into waves of light, rays of which are present in all creatures and all other parts of His creation. This is consistent with a fundamental principle of physics that sound vibrations, when increased several fold, change into waves of light. This Essence / Naam / Sabad / Logus is formless, colourless, and featureless but, as said, is present in all creation. There is no plant, no creature, in what it is not. The Earth and other heavenly bodies exist because there is Naam in this universe and when God withdraws this Naam from this Universe, there is natural calamities (Parloh / Mahaparloh) all over the universe and this is the time that the universe perishes and all the living creatures perish. Being so, the Essence can’t be seen or visualised by the mind. We can see only the physical dimension of Reality in God’s Creation – mountains, plants, trees, creatures etc. Thus the Outer Shell of Reality holds us (the appearances delude us) and we cannot penetrate deeper to experience the all pervading Reality. The physical dimensions of Reality (the outer shell) is always in flux; it keeps changing. While birth, death, creation, destruction etc. occur in the physical dimensions of creation, the Essence, being [I]Sat[/I] (Sat-Naam) never changes, it transcends space and time. We cannot focus our mind or attention on God, who is Absolute, the invisible Essence. The Naam (SHABAD), the Name of God is the only medium available to us for approaching Him. The Naam actually is a combination of 5 words (which actually are the name of 5 supernatural heavenly places which fall on the way when the soul is starting towards the SACHKHAND) which only a true Guru can give to its disciples. All who get Naam from the Guru have to concentrate at one point in their mind and recite the Naam in their mind without actually uttering it. When we recite Naam, our soul starts responding to it. It actually starts to shrink and starts moving towards the point in our body called the THIRD EYE. When a person practices it for a very long time he/she reaches the SACHKHAND. Thus, it is through the Naam that we are able to think of Him, to remember Him. In other words, the Naam is God Himself, adopted to our limited powers of perception and thought, adopted to the capacities of our body and mind. Because we are endowed with the capacity to utter and attentively listen, the continuous recitation of and attentive listening to the Naam focuses our mind on the object of invocation, resulting in a ceaseless remembrance of God (DHYAAN). This Dhyaan, in turn, results in complete absorption of our consciousness on the thought of God, who responds to our earnest invocation and reveals Himself in our inner being. The revelation of the Essence of Reality within us is the revelation of [URL="http://en.wikipedia.org/wiki/Naam"][U][COLOR=#0000ff]Naam[/COLOR][/U][/URL]. When the revelation of Naam occurs within, the devotee sees His the Essence of God pervading throughout His Creation. Gurus have taught that their teachings are for all the religion (varnas) and all have the right to get the teachings of the Gurus. To Initate our soul so that it starts towards the ultimate goal (SACHKHAND) a person has to repeatedly and continuously recite and remember the [URL="http://en.wikipedia.org/wiki/Naam"][U][COLOR=#0000ff]Naam[/COLOR][/U][/URL], and to cherish it in the heart all the time – this is the essence of prayer and devotion to God. In [URL="http://en.wikipedia.org/wiki/Gurbani"][U][COLOR=#0000ff]Gurbani[/COLOR][/U][/URL], the word Gursabad or [URL="http://en.wikipedia.org/wiki/Shabad"][U][COLOR=#0000ff]Shabad[/COLOR][/U][/URL] is synonymous with [URL="http://en.wikipedia.org/wiki/Naam"][U][COLOR=#0000ff]Naam[/COLOR][/U][/URL]. Without ceaseless recitation of Naam God cannot be realised. Source:wikipedia [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
What Is Faith And Dharama As Per Gurbani
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