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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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Anhatnaad . Anhatbani
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<blockquote data-quote="Sikh80" data-source="post: 70208" data-attributes="member: 5290"><p></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">ANAHATASABDA figures variously in the </span></span><a href="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,1173/" target="_blank"><u><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><span style="color: #0000ff">GURU</span></span></span></u></a><a href="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,2782/" target="_blank"><u><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><span style="color: #0000ff">GRANTH</span></span></span></u></a><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"> Sahib as anahadasabad, anahadatura, anahadajhunkara, anahadabain, anahatanada, anahadabani and anahadadhumand in the </span></span><a href="http://www.searchgurbani.com/" target="_blank"><u><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><span style="color: #0000ff">DASAM GRANTH</span></span></span></u></a><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"> as anahadabani and anahadabaja. The word anahata is from the Sanskrit language. It occurs in Pali and Prakrit texts as well. In the Sanskrit original, it implies unstruck; it stands for pure or immaculate in Pali and for eternal in the Prakrit. The suffix words like sabad or sabda, tura, jhunkara, </span></span><a href="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,341/" target="_blank"><u><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><span style="color: #0000ff">BANI</span></span></span></u></a><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"> and dhuni stand for word, rhythm, sound or speech. Thus, anahatasabda would mean the unstruck or pure or eternal sound. In a theistic system, anahatasabda would signify an eternal voice symbolizing the reality of God. Indeed, Kabir uses the word anahata as an epithet of God who is of the form of Light (joti sarupa anahata). This interpretation is paralleled in Guru </span></span><a href="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,2089/" target="_blank"><u><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><span style="color: #0000ff">NANAK</span></span></span></u></a><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">`sJapu where he refers to God, the Creator, as the original, the pure, the beginningless and the eternal (adi anilu anadi anahati). The Gurus have employed almost all the technical terms of Tantra and Hathayoga first used by the siddhas, nathas and yogis, but they have, at the same time, reevaluated and reinterpreted these doctrines and practices. However, the former were neither theistic in outlook nor bhaktic in practice: their path was chiefly that of ascetic yogis. On the other hand. </span></span><a href="http://www.allaboutsikhs.com/" target="_blank"><u><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><span style="color: #0000ff">SIKHISM</span></span></span></u></a><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"> believes in the nondual dynamic reality realizable through bhakti or loving devotion. Thus, the concept of anahatasabda in Sikhism had to be understood in the light of the </span></span><a href="http://www.allaboutsikhs.com/" target="_blank"><u><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><span style="color: #0000ff">SIKH</span></span></span></u></a><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"> concept of Reality which cannot be realized through tantric or hathayoga methods, but through namsimran, i.e. constant remembrance of His Nameban ki katha anahad bani (GG, 483).</span></span><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"> In the Sikh ontological view, this mystic sound (anahatisabda) has no meaning if it does not relate to the glory of God. The use of tantric and hathayogic terminology has to be given a theistic and devotional content to understand it fully in the Sikh context. In Sikhism, the mystic sound in itself is not of much significance, but what matters is the source of this sound. Unlike the hathayogis who believed that the source of this sound (nada or sabda) is the kundalini passing through the susumna, the Sikh scripture declares that he who strikes the instrument and produces the sound is no other than God. It is the constant mindfulness of God (nam simran) which has to be made the lifebreath (pranapavana) of the devotee; controlling his left and right nerves (ida and pingala), he cultivates the central nerve (susumna), and then starts the reverse process by turning the lifebreath upwards. When this lifebreath made by namsimran passes in the reverse order through the susumna, it pierces all the six plexuses on its upward march and it then settles in the void (ultat pavan chakra khatu bhede surati sunn anaragi GG, 333). The Gurus are not concerned with the details of nadis, cakras, and kundah`m; their central concern is to bear the eternal sound signalling the omnipresence of the Almighty. When this is achieved, by the grace of God (gurprasadi) the self realizes its innate nature spontaneously (sahaja subhai), enjoys the innate bliss (saha/`asukha), becomes free (nirmala) of all impurities, merges into the emptiness trance (sunnasamadAi) and attains supreme peace (nirban pada) which characterizes the fourth station (chautha pada). It is not necessary to stress that the anaAatasabda heard by the released sages is not a physical sound to be heard with the physical ears. One has to `kill` one`s sinful existence and live an immaculate existence called jivanmukti; then alone can one hear the anahadabanf. 1. Eliade, Mircea, Yoga, Immortality and Freedom. Princeton, 1969</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">2. Bhattacharya, Haridas, The CuJtura/ History of India. Calcutta, 1969</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">3. Jodh </span></span><a href="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,2742/" target="_blank"><u><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><span style="color: #0000ff">SINGH</span></span></span></u></a><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">, The Religious Philosophy of Guru Nanak. Varanasi, 1983</span></span></p><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">4. Chaturvedi, Parasuram, Uttari Bharat ki </span></span><a href="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,2608/" target="_blank"><u><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><span style="color: #0000ff">SANT</span></span></span></u></a><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"> Prampara. </span></span><a href="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,94/" target="_blank"><u><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"><span style="color: #0000ff">ALLAHABAD</span></span></span></u></a><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">, 1963</span></span></p><p></p></blockquote><p></p>
[QUOTE="Sikh80, post: 70208, member: 5290"] [SIZE=3][/SIZE] [FONT=Times New Roman][SIZE=3]ANAHATASABDA figures variously in the [/SIZE][/FONT][URL="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,1173/"][U][FONT=Times New Roman][SIZE=3][COLOR=#0000ff]GURU[/COLOR][/SIZE][/FONT][/U][/URL][FONT=Times New Roman][/FONT][URL="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,2782/"][U][FONT=Times New Roman][SIZE=3][COLOR=#0000ff]GRANTH[/COLOR][/SIZE][/FONT][/U][/URL][FONT=Times New Roman][SIZE=3] Sahib as anahadasabad, anahadatura, anahadajhunkara, anahadabain, anahatanada, anahadabani and anahadadhumand in the [/SIZE][/FONT][URL="http://www.searchgurbani.com/"][U][FONT=Times New Roman][SIZE=3][COLOR=#0000ff]DASAM GRANTH[/COLOR][/SIZE][/FONT][/U][/URL][FONT=Times New Roman][SIZE=3] as anahadabani and anahadabaja. The word anahata is from the Sanskrit language. It occurs in Pali and Prakrit texts as well. In the Sanskrit original, it implies unstruck; it stands for pure or immaculate in Pali and for eternal in the Prakrit. The suffix words like sabad or sabda, tura, jhunkara, [/SIZE][/FONT][URL="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,341/"][U][FONT=Times New Roman][SIZE=3][COLOR=#0000ff]BANI[/COLOR][/SIZE][/FONT][/U][/URL][FONT=Times New Roman][SIZE=3] and dhuni stand for word, rhythm, sound or speech. Thus, anahatasabda would mean the unstruck or pure or eternal sound. In a theistic system, anahatasabda would signify an eternal voice symbolizing the reality of God. Indeed, Kabir uses the word anahata as an epithet of God who is of the form of Light (joti sarupa anahata). This interpretation is paralleled in Guru [/SIZE][/FONT][URL="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,2089/"][U][FONT=Times New Roman][SIZE=3][COLOR=#0000ff]NANAK[/COLOR][/SIZE][/FONT][/U][/URL][FONT=Times New Roman][SIZE=3]`sJapu where he refers to God, the Creator, as the original, the pure, the beginningless and the eternal (adi anilu anadi anahati). The Gurus have employed almost all the technical terms of Tantra and Hathayoga first used by the siddhas, nathas and yogis, but they have, at the same time, reevaluated and reinterpreted these doctrines and practices. However, the former were neither theistic in outlook nor bhaktic in practice: their path was chiefly that of ascetic yogis. On the other hand. [/SIZE][/FONT][URL="http://www.allaboutsikhs.com/"][U][FONT=Times New Roman][SIZE=3][COLOR=#0000ff]SIKHISM[/COLOR][/SIZE][/FONT][/U][/URL][FONT=Times New Roman][SIZE=3] believes in the nondual dynamic reality realizable through bhakti or loving devotion. Thus, the concept of anahatasabda in Sikhism had to be understood in the light of the [/SIZE][/FONT][URL="http://www.allaboutsikhs.com/"][U][FONT=Times New Roman][SIZE=3][COLOR=#0000ff]SIKH[/COLOR][/SIZE][/FONT][/U][/URL][FONT=Times New Roman][SIZE=3] concept of Reality which cannot be realized through tantric or hathayoga methods, but through namsimran, i.e. constant remembrance of His Nameban ki katha anahad bani (GG, 483).[/SIZE][/FONT][FONT=Times New Roman][SIZE=3] In the Sikh ontological view, this mystic sound (anahatisabda) has no meaning if it does not relate to the glory of God. The use of tantric and hathayogic terminology has to be given a theistic and devotional content to understand it fully in the Sikh context. In Sikhism, the mystic sound in itself is not of much significance, but what matters is the source of this sound. Unlike the hathayogis who believed that the source of this sound (nada or sabda) is the kundalini passing through the susumna, the Sikh scripture declares that he who strikes the instrument and produces the sound is no other than God. It is the constant mindfulness of God (nam simran) which has to be made the lifebreath (pranapavana) of the devotee; controlling his left and right nerves (ida and pingala), he cultivates the central nerve (susumna), and then starts the reverse process by turning the lifebreath upwards. When this lifebreath made by namsimran passes in the reverse order through the susumna, it pierces all the six plexuses on its upward march and it then settles in the void (ultat pavan chakra khatu bhede surati sunn anaragi GG, 333). The Gurus are not concerned with the details of nadis, cakras, and kundah`m; their central concern is to bear the eternal sound signalling the omnipresence of the Almighty. When this is achieved, by the grace of God (gurprasadi) the self realizes its innate nature spontaneously (sahaja subhai), enjoys the innate bliss (saha/`asukha), becomes free (nirmala) of all impurities, merges into the emptiness trance (sunnasamadAi) and attains supreme peace (nirban pada) which characterizes the fourth station (chautha pada). It is not necessary to stress that the anaAatasabda heard by the released sages is not a physical sound to be heard with the physical ears. One has to `kill` one`s sinful existence and live an immaculate existence called jivanmukti; then alone can one hear the anahadabanf. 1. Eliade, Mircea, Yoga, Immortality and Freedom. Princeton, 1969 2. Bhattacharya, Haridas, The CuJtura/ History of India. Calcutta, 1969 3. Jodh [/SIZE][/FONT][URL="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,2742/"][U][FONT=Times New Roman][SIZE=3][COLOR=#0000ff]SINGH[/COLOR][/SIZE][/FONT][/U][/URL][FONT=Times New Roman][SIZE=3], The Religious Philosophy of Guru Nanak. Varanasi, 1983 4. Chaturvedi, Parasuram, Uttari Bharat ki [/SIZE][/FONT][URL="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,2608/"][U][FONT=Times New Roman][SIZE=3][COLOR=#0000ff]SANT[/COLOR][/SIZE][/FONT][/U][/URL][FONT=Times New Roman][SIZE=3] Prampara. [/SIZE][/FONT][URL="http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,94/"][U][FONT=Times New Roman][SIZE=3][COLOR=#0000ff]ALLAHABAD[/COLOR][/SIZE][/FONT][/U][/URL][FONT=Times New Roman][SIZE=3], 1963[/SIZE][/FONT] [SIZE=3][/SIZE] [/QUOTE]
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