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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
Basic Of Sikhism
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<blockquote data-quote="Sikh80" data-source="post: 76952" data-attributes="member: 5290"><p>AKAL <a href="http://www.thesikhencyclopedia.com/index2.php?option=com_content&task=view&id=54&pop=1&page=0&Itemid=127" target="_blank"> <img src="http://www.thesikhencyclopedia.com/templates/ja_villadi/images/printButton.png" alt="" class="fr-fic fr-dii fr-draggable " style="" /></a> AKAL, lit. timeless, immortal, nontemporal, is a term integral to <a href="http://www.allaboutsikhs.com/" target="_blank">SIKH</a> tradition and philosophy. It is extensively used in the Dasam <a href="http://www.thesikhencyclopedia.com/sikh-scriptures-and-literature/sri-guru-granth-sahib.html" target="_blank">GRANTH</a> hymns by <a href="http://www.thesikhencyclopedia.com/philosophy-spirituality-and-ethics/guru.html" target="_blank">GURU</a> Gobind <a href="http://www.thesikhencyclopedia.com/philosophy-spirituality-and-ethics/singh.html" target="_blank">SINGH</a>, who titled one of his poetic compositions <a href="http://www.thesikhencyclopedia.com/sikh-scriptures-and-literature/akal-ustati.html" target="_blank">AKAL USTATI</a>, i.e. In Praise (ustati) of the Timeless One (akal). However, the concept of Akal is not peculiar to the <a href="http://www.searchgurbani.com/" target="_blank">DASAM GRANTH</a>. It goes back to the very origins of the Sikh faith. Guru <a href="http://www.thesikhencyclopedia.com/sikh-scriptures-and-literature/nanak.html" target="_blank">NANAK</a> used the term in the Mul Mantra, the fundamental creedal statement in theJapu, the first composition in the Guru Granth Sahib. The term also occurs in Guru Ram Das, Nanak IV, who uses it in conjunction with murat in Siri Raga chhants (GG, 78) and in conjunction with purakh in Gauri Purabi Karhale (GG, 235) .The term occurs more frequently in Guru <a href="http://www.thesikhencyclopedia.com/biographical/arjan-dev-guru.html" target="_blank">ARJAN</a>`s <a href="http://www.thesikhencyclopedia.com/philosophy-spirituality-and-ethics/bani.html" target="_blank">BANI</a> (e.g. GG, 99, 609, 916, 1079 and 1082). We encounter the use of the term akal in Kabir as well. It may be noted that the term akal has been used in Gurbani in two forms : (a) as a qualifier or adjective, and (b) as a substantive. In the expression <a href="http://www.thesikhencyclopedia.com/philosophy-spirituality-and-ethics/akal-murati.html" target="_blank">AKAL MURATI</a>, the first part is often treated as a qualifier, even though some interpreters take the two words as independent units, viz. akal and murati. In the Maru Raga Kal and Akal have been clearly used as substantives by Guru Arjan and Kabir. Guru Gobind Singh more often than not treats the expression as a noun. Akal Ustati is the praise of Akal and "Hail, 0 Akal, Hail, 0 Kirpal!" ofJapu also takes the related expressions as substantives. The meaning of Akal in this context is `timeless`, `nontemporal`, `deathless`, `not governed by temporal process`, or `not subject to birth, decay and death`. This appears to be negative coining in each case. But the intent is affirmative. Akal as deathless or nontemporal implies everlasting reality, eternal being, or Transcendent Spirit; it further implies Eternity, Being, or Essence. The linguistic form may be negative, but the semantic implication is unmistakably affirmative. Guru Gobind Singh, in hisJapu in the Dasam Granth, has designated the Supreme Reality Akal. It is the same Reality that was given the epithet of sati in the Guru Granth Sahib. `Sati` is the primordial name of the Eternal Being (GG. 1083) . All the names that we utter in respect of God are functional or attributive names. The basic reality is nameless, in Guru Gobind Singh`s terminology anama. But even the Nameless can serve as a name. When we say Brahman is featureless, Teaturelessness` becomes its feature. Nirankar (Formless) is a name, and so are other epithets so coined. To signify what they regard as the Eternal Spirit, beyond the pale of time, temporality or cosmic processes, the Gurus have chosen the terms sati and akal. Vahiguru is a positive saguna substitute for the negative nirguna term Akal. Guru Gobind Singh`s bani is a repository of concepts and terms, especially of the epithets relating to `time`. Besides Kal and Akal, he uses Maha Kal (macrotime) and SarbKal (alltime) to indicate a Being above and beyond the eventful times of the universe. For him, Kal itself is a dimension of Akal, the only difference being the process that characterizes temporal events, and the eternality of Akal. Every occurrence or event has a beginning and an end, each event is a link in the ongoing process of Time. The cosmic drama or the wondrous show of the world is all a creation of Time. The power of Time controls worldly events; the only entity independent of time is Time itself, and that is Akal, the Timeless One. That is how God is both Time and Timeless in Guru Gobind Singh`s bani. The temporal aspect of Time is the immanent aspect, the presence of Spiritual Essence in each worldly occurrence. It is the `personality` of the Supreme, the chit or consciousness of satchitanand. The other, transcendent aspect, is the Eternal, the Beyond, the Inexpressible, the Fathomless, Nirguna Brahman, assigned the name Akal, the Timeless One or the OnebeyondTime. Akal is not a fixed, un moving substance, but the dynamic spiritual principle of the entire cosmic existence. The phenomenal world emanates from Spirit, and the Spirit permeates the world. Akal in Sikh weltanschauung is not mere consciousness, blank and void, but is the Creative Spirit, as the expression Karta Purakh implies. In other words, creativity is the core of Akal. And it is creativity that is manifest in the dimension of Kal. Acting through Time, the Timeless One creates worlds and beings of the worlds. It is through creativity that the Timeless One transforms itself from nirgun to sargun, from the aphur state into saphur state, from the precreation sunn, or dormant essence, into cosmic existence. The creativity of Akal is not confined to the timeless and temporal aspects of the Supreme. Through its sargun facet the nirgun assumes the character of the Divine, of the gracious God, the loving Lord or Prabhu of the devotees. From `It` the Ultimate becomes `He`, the person with whom communication is sought and established. From `Akal`, He becomes `SriAkal`. The Sikh slogan and popular form of greeting Sati Sri Akal sums up the concept that the timeless Being is the singular Eternal Reality. The phrase combines the concepts of Sati and Akal, implying that the Eternal and the Timeless are one; Sati itself is the Everlasting LordbeyondTime. Thus, the creative essence turns the metaphysical Being into active principle of the world, into conscious Power involved in the cosmic process, into Hero or Master of the world, cherishing His creation with benign joy. Being the beneficent Lord. He lends some of His creativity to the created beings. Humanity draws its creativity and creative energy from the Divine reservoir of creativity. Valour and heroism are pronounced characteristics of the Sikh tradition. The Akal of Guru Gobind Singh is All Steel (SarbLoh), symbolically applauding valour. Guru Nanak had applied the epithet of Jodha MahabaliSurma to the valiant in <a href="http://www.thesikhencyclopedia.com/sikh-scriptures-and-literature/japu.html" target="_blank">JAPU</a>, 27 (GG, 6). Guru Gobind Singh, Nanak X, expresses His creativities with terms such as SarbKal (Japu, 19, 20 ,), SarbDayal (Japu, 19, 23, 28), SarbPal (Japu, 28, 45). He calls Him Glorious and great, Superform, Yogi of yogis. Moon of moons, Melody of melodies, Rhythm of the dance, Liquidity of waters, Movement of the winds. He is Akal as well as Kripal, the Compassionate Lord. In fact, the whole composition of Japu, with its wide range of attributive names for the Timeless Being focusses on the AkalKripal unipolarity. The Impersonal appears through all persons, the Timeless encompasses all temporal beings emanating from His Essence. He transcends the human world, yet He is full of compassion for all. His timeless essence permeates the temporal existence. The concept of Akal, central to Guru Gobind Singh`s Japu has percolated to the social, political and cultural aspects of Sikh life. Inspired by its theme, they call the Gurus` bani, AkaliBam. The political wing of the community is known as <a href="http://www.thesikhencyclopedia.com/social-institutions-and-movements/akali-dal-central.html" target="_blank">AKALI DAL</a>. The slogan Sati Sri Akal has become a form of greeting for the Punjabis in general. The process had been initiated much earlier, half a century before the advent of Guru Gobind Singh on the scene. The Sixth Guru, Guru Hargobind, had already identified the throne built at <a href="http://www.thesikhencyclopedia.com/other-historical-places/amritsar.html" target="_blank">AMRITSAR</a> as Akal Takhtthe Throne of the Timeless One. 1. Kapur Singh, Parasaraprasna [Reprint]. Amritsar, 1989</p><p>2. Gopal Singh, Thus Spake the Tenth Master. <a href="http://www.thesikhencyclopedia.com/other-historical-places/patiala.html" target="_blank">PATIALA</a>, 1978</p><p>3. Talib, Gurbachan Singh, Selections from the Holy Granth. Delhi, 1982</p><p>4. Jodh Singh, Bhai, Gurmari Nimaya. <a href="http://www.thesikhencyclopedia.com/other-historical-places/lahore.html" target="_blank">LAHORE</a>, 1945 W.S.</p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p></p><p><a href="http://www.thesikhencyclopedia.com/philosophy-spirituality-and-ethics/akal.html" target="_blank">AKAL | Philosophy, Spirituality and Ethics</a></p></blockquote><p></p>
[QUOTE="Sikh80, post: 76952, member: 5290"] AKAL [URL="http://www.thesikhencyclopedia.com/index2.php?option=com_content&task=view&id=54&pop=1&page=0&Itemid=127"] [IMG]http://www.thesikhencyclopedia.com/templates/ja_villadi/images/printButton.png[/IMG][/URL] AKAL, lit. timeless, immortal, nontemporal, is a term integral to [URL="http://www.allaboutsikhs.com/"]SIKH[/URL] tradition and philosophy. It is extensively used in the Dasam [URL="http://www.thesikhencyclopedia.com/sikh-scriptures-and-literature/sri-guru-granth-sahib.html"]GRANTH[/URL] hymns by [URL="http://www.thesikhencyclopedia.com/philosophy-spirituality-and-ethics/guru.html"]GURU[/URL] Gobind [URL="http://www.thesikhencyclopedia.com/philosophy-spirituality-and-ethics/singh.html"]SINGH[/URL], who titled one of his poetic compositions [URL="http://www.thesikhencyclopedia.com/sikh-scriptures-and-literature/akal-ustati.html"]AKAL USTATI[/URL], i.e. In Praise (ustati) of the Timeless One (akal). However, the concept of Akal is not peculiar to the [URL="http://www.searchgurbani.com/"]DASAM GRANTH[/URL]. It goes back to the very origins of the Sikh faith. Guru [URL="http://www.thesikhencyclopedia.com/sikh-scriptures-and-literature/nanak.html"]NANAK[/URL] used the term in the Mul Mantra, the fundamental creedal statement in theJapu, the first composition in the Guru Granth Sahib. The term also occurs in Guru Ram Das, Nanak IV, who uses it in conjunction with murat in Siri Raga chhants (GG, 78) and in conjunction with purakh in Gauri Purabi Karhale (GG, 235) .The term occurs more frequently in Guru [URL="http://www.thesikhencyclopedia.com/biographical/arjan-dev-guru.html"]ARJAN[/URL]`s [URL="http://www.thesikhencyclopedia.com/philosophy-spirituality-and-ethics/bani.html"]BANI[/URL] (e.g. GG, 99, 609, 916, 1079 and 1082). We encounter the use of the term akal in Kabir as well. It may be noted that the term akal has been used in Gurbani in two forms : (a) as a qualifier or adjective, and (b) as a substantive. In the expression [URL="http://www.thesikhencyclopedia.com/philosophy-spirituality-and-ethics/akal-murati.html"]AKAL MURATI[/URL], the first part is often treated as a qualifier, even though some interpreters take the two words as independent units, viz. akal and murati. In the Maru Raga Kal and Akal have been clearly used as substantives by Guru Arjan and Kabir. Guru Gobind Singh more often than not treats the expression as a noun. Akal Ustati is the praise of Akal and "Hail, 0 Akal, Hail, 0 Kirpal!" ofJapu also takes the related expressions as substantives. The meaning of Akal in this context is `timeless`, `nontemporal`, `deathless`, `not governed by temporal process`, or `not subject to birth, decay and death`. This appears to be negative coining in each case. But the intent is affirmative. Akal as deathless or nontemporal implies everlasting reality, eternal being, or Transcendent Spirit; it further implies Eternity, Being, or Essence. The linguistic form may be negative, but the semantic implication is unmistakably affirmative. Guru Gobind Singh, in hisJapu in the Dasam Granth, has designated the Supreme Reality Akal. It is the same Reality that was given the epithet of sati in the Guru Granth Sahib. `Sati` is the primordial name of the Eternal Being (GG. 1083) . All the names that we utter in respect of God are functional or attributive names. The basic reality is nameless, in Guru Gobind Singh`s terminology anama. But even the Nameless can serve as a name. When we say Brahman is featureless, Teaturelessness` becomes its feature. Nirankar (Formless) is a name, and so are other epithets so coined. To signify what they regard as the Eternal Spirit, beyond the pale of time, temporality or cosmic processes, the Gurus have chosen the terms sati and akal. Vahiguru is a positive saguna substitute for the negative nirguna term Akal. Guru Gobind Singh`s bani is a repository of concepts and terms, especially of the epithets relating to `time`. Besides Kal and Akal, he uses Maha Kal (macrotime) and SarbKal (alltime) to indicate a Being above and beyond the eventful times of the universe. For him, Kal itself is a dimension of Akal, the only difference being the process that characterizes temporal events, and the eternality of Akal. Every occurrence or event has a beginning and an end, each event is a link in the ongoing process of Time. The cosmic drama or the wondrous show of the world is all a creation of Time. The power of Time controls worldly events; the only entity independent of time is Time itself, and that is Akal, the Timeless One. That is how God is both Time and Timeless in Guru Gobind Singh`s bani. The temporal aspect of Time is the immanent aspect, the presence of Spiritual Essence in each worldly occurrence. It is the `personality` of the Supreme, the chit or consciousness of satchitanand. The other, transcendent aspect, is the Eternal, the Beyond, the Inexpressible, the Fathomless, Nirguna Brahman, assigned the name Akal, the Timeless One or the OnebeyondTime. Akal is not a fixed, un moving substance, but the dynamic spiritual principle of the entire cosmic existence. The phenomenal world emanates from Spirit, and the Spirit permeates the world. Akal in Sikh weltanschauung is not mere consciousness, blank and void, but is the Creative Spirit, as the expression Karta Purakh implies. In other words, creativity is the core of Akal. And it is creativity that is manifest in the dimension of Kal. Acting through Time, the Timeless One creates worlds and beings of the worlds. It is through creativity that the Timeless One transforms itself from nirgun to sargun, from the aphur state into saphur state, from the precreation sunn, or dormant essence, into cosmic existence. The creativity of Akal is not confined to the timeless and temporal aspects of the Supreme. Through its sargun facet the nirgun assumes the character of the Divine, of the gracious God, the loving Lord or Prabhu of the devotees. From `It` the Ultimate becomes `He`, the person with whom communication is sought and established. From `Akal`, He becomes `SriAkal`. The Sikh slogan and popular form of greeting Sati Sri Akal sums up the concept that the timeless Being is the singular Eternal Reality. The phrase combines the concepts of Sati and Akal, implying that the Eternal and the Timeless are one; Sati itself is the Everlasting LordbeyondTime. Thus, the creative essence turns the metaphysical Being into active principle of the world, into conscious Power involved in the cosmic process, into Hero or Master of the world, cherishing His creation with benign joy. Being the beneficent Lord. He lends some of His creativity to the created beings. Humanity draws its creativity and creative energy from the Divine reservoir of creativity. Valour and heroism are pronounced characteristics of the Sikh tradition. The Akal of Guru Gobind Singh is All Steel (SarbLoh), symbolically applauding valour. Guru Nanak had applied the epithet of Jodha MahabaliSurma to the valiant in [URL="http://www.thesikhencyclopedia.com/sikh-scriptures-and-literature/japu.html"]JAPU[/URL], 27 (GG, 6). Guru Gobind Singh, Nanak X, expresses His creativities with terms such as SarbKal (Japu, 19, 20 ,), SarbDayal (Japu, 19, 23, 28), SarbPal (Japu, 28, 45). He calls Him Glorious and great, Superform, Yogi of yogis. Moon of moons, Melody of melodies, Rhythm of the dance, Liquidity of waters, Movement of the winds. He is Akal as well as Kripal, the Compassionate Lord. In fact, the whole composition of Japu, with its wide range of attributive names for the Timeless Being focusses on the AkalKripal unipolarity. The Impersonal appears through all persons, the Timeless encompasses all temporal beings emanating from His Essence. He transcends the human world, yet He is full of compassion for all. His timeless essence permeates the temporal existence. The concept of Akal, central to Guru Gobind Singh`s Japu has percolated to the social, political and cultural aspects of Sikh life. Inspired by its theme, they call the Gurus` bani, AkaliBam. The political wing of the community is known as [URL="http://www.thesikhencyclopedia.com/social-institutions-and-movements/akali-dal-central.html"]AKALI DAL[/URL]. The slogan Sati Sri Akal has become a form of greeting for the Punjabis in general. The process had been initiated much earlier, half a century before the advent of Guru Gobind Singh on the scene. The Sixth Guru, Guru Hargobind, had already identified the throne built at [URL="http://www.thesikhencyclopedia.com/other-historical-places/amritsar.html"]AMRITSAR[/URL] as Akal Takhtthe Throne of the Timeless One. 1. Kapur Singh, Parasaraprasna [Reprint]. Amritsar, 1989 2. Gopal Singh, Thus Spake the Tenth Master. [URL="http://www.thesikhencyclopedia.com/other-historical-places/patiala.html"]PATIALA[/URL], 1978 3. Talib, Gurbachan Singh, Selections from the Holy Granth. Delhi, 1982 4. Jodh Singh, Bhai, Gurmari Nimaya. [URL="http://www.thesikhencyclopedia.com/other-historical-places/lahore.html"]LAHORE[/URL], 1945 W.S. [url=http://www.thesikhencyclopedia.com/philosophy-spirituality-and-ethics/akal.html]AKAL | Philosophy, Spirituality and Ethics[/url] [/QUOTE]
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