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ਸੋ ਦਰੁ | So Dar
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Gurbani (14-53)
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ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
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ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
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Thintteen (343-344)
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ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
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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)
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Gurbani (537-556)
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Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
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Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
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Vaar Sorath (642-659)
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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
Concept Of Naam
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<blockquote data-quote="Sikh80" data-source="post: 66785" data-attributes="member: 5290"><p><span style="font-family: 'Times New Roman'"><span style="font-size: 12px">There is both theoretical and practical aspect of a religion in the Vedantic tradition. <em>Sidhanta</em> is philosophical aspect and <em>Marga</em> is the method of living that philosophy. In Sikhism <em>Naam Marga</em> is the theoretical side and <em>Wismad Marga</em> is the practical side. The distinction is in name otherwise they are the two aspects of the same process.</span><a href="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn1" target="_blank">http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn1</a></span><em></em></p><p><em></em></p><p><em><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"> <em>Wismad</em> or wonderful bliss (<em>Anand</em>) is the aesthetic feeling of wonder. In <em>Wismad</em> the individual experiences indescribable intensity of wonder and joy. <em>Anubhav</em> (intuition) feels quite at home. The whole, the experience, the experiencer, and the experienced is one linked unity. It is aesthetical insight leading human being through appearance to reality through world to God.<a href="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn2" target="_blank"><u><span style="color: #800080">[ii]</span></u></a> The feeling of this transcendental experience, a feel of wonder and joy is <em>Wismad </em>and it is indescribable.<a href="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn3" target="_blank"><u><span style="color: #800080">[iii]</span></u></a> In this state, the distinction between God and His attributes is lost. Then God is <em>Wismad</em>, the world is <em>Wismad </em>and the self is <em>Wismad </em>and all three merge into <em>Wismad.<a href="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn4" target="_blank"><u><span style="color: #800080">[iv]</span></u></a></em> </span></span></em></p><p><em></em></p><p><em><span style="font-size: 12px"><em><span style="font-family: 'Times New Roman'"> Gurmukh's</span></em><span style="font-family: 'Times New Roman'"> mind is towards God, <em>Gyani</em> is the one who has knowledge, <em>Brahmn Gyani</em> is the one who has realized God. Such a man does not fear anybody nor does he frighten anybody.<a href="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn5" target="_blank"><u><span style="color: #800080">[v]</span></u></a> Mind is capable of good and evil but soul is not. When soul becomes dominant then the attachment of mind with the world is lost. The soul remains unaffected and the mind stays in tune with the soul. All individual’s actions are guided by <em>Bibek Buddhi</em> in contemplation. Then he or she becomes <em>Jiwan Mukt</em> - enjoying perfect release while living in this world.<a href="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn6" target="_blank"><u><span style="color: #800080">[vi]</span></u></a></span></span></em></p><p><em></em></p><p><em><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"> When the individual will is attuned to divine will. Then all activities of life are performed without any mental conflicts. Human being feels one with God and becomes a resident of <em>Begam Pura</em> - Sinless and Fearless colony, <em>Abchal Nagari</em> - Everlasting city - the kingdom of God</span><a href="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn7" target="_blank"><u><span style="font-size: 12px"><span style="color: #800080">[vii]</span></span></u></a><span style="font-size: 12px">. The worshipper always prays for God’s grace and does not expect anything as a necessary fruit of their labours</span><a href="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn8" target="_blank"><u><span style="font-size: 12px"><span style="color: #800080">[viii]</span></span></u></a><span style="font-size: 12px">. A Sikh does not do anything without first offering an <em>Ardas</em> - prayer requesting <em>Akal Purakh </em> to be with him or her at every step. A Sikh goes to <em>Satsang</em> - Holy Association and listens to <em>Kirtan</em>. The sacred music speaks of an intense yearning of heart for the divine which is in human being and not in the temple or scripture, nor in images and symbols.</span><a href="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn9" target="_blank"><u><span style="font-size: 12px"><span style="color: #800080">[ix]</span></span></u></a><span style="font-size: 12px"> Gurus insisted on <em>Naam Japna </em>meditating on God’s name, <em>Kirat Karna </em>earning an honest living and <em>Wandke Chakna </em>to share earning’s with fellow beings. These three aspects constitute Guru’s <em>Naam </em>or <em>Wismad.<a href="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn10" target="_blank"><u><span style="color: #800080">[x]</span></u></a></em></span></span></em></p><p><em></em></p><p><em><span style="font-family: 'Times New Roman'"><span style="font-size: 12px"> There are five stages of development in the evolution of individual's inner consciousness. This is the process of transformation which allows the individual to achieve enlightenment through the framework of progression from the self to <em>Naam</em>. The lowest region is <em>Dharam Khand</em> (the sphere of law). It is the material environment of human being. In this region human being looks upon things as created by God. The second stage is <em>Gyan Khand</em> which is the region of reflective imagination. What is perceived by the senses is extended in its vastness. The third stage is <em>Saram Khand</em>, the region of creative imagination. In this realm God's attributes of beauty - the vision is revealed to human being, and he or she sees the infinite creativeness of God. The fourth is <em>Karam Khand</em> the region of Grace. Here the development of mental outlook has the divine grace, and the divinity itself. The attribute of the realm of grace is <em>Hukam</em> (Will of God). The fifth and the last realm is <em>Sach Khand</em> (the realm of Truth) - the realm of Supreme Being - the metaphysical Reality. In <em>Sach Khand</em> human being's will is in tune with the divine will.</span><a href="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn11" target="_blank"><span style="font-size: 12px"><span style="color: #800080"><u>[xi]</u></span></span></a></span></em></p><p><em></em></p><p><em><a href="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref1" target="_blank">http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref1</a><em><span style="font-family: 'Times New Roman'"> Ibid 2. Page 213, 232, and 233.</span></em></em></p><p><em><em></em></em></p><p><em><em><a href="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref2" target="_blank"><span style="font-family: 'Times New Roman'"><u><span style="color: #800080">[ii]</span></u></span></a><span style="font-family: 'Times New Roman'"> Ibid 2. Pages 237-239, and 243.</span></em></em></p><p><em><em></em></em></p><p><em><em><a href="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref3" target="_blank"><span style="font-family: 'Times New Roman'"><u><span style="color: #800080">[iii]</span></u></span></a><span style="font-family: 'Times New Roman'"> Ibid 5. Pages 293, 320, 377 <em>Sukhmani</em></span></em></em></p><p><em><em></em></em></p><p><em><em><a href="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref4" target="_blank"><span style="font-family: 'Times New Roman'"><u><span style="color: #800080">[iv]</span></u></span></a><span style="font-family: 'Times New Roman'"> Ibid 5. Page 299.</span></em></em></p><p><em><em></em></em></p><p><em><em><a href="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref5" target="_blank"><span style="font-family: 'Times New Roman'"><u><span style="color: #800080">[v]</span></u></span></a><span style="font-family: 'Times New Roman'"> Ibid 5. Page 1425.</span></em></em></p><p><em><em></em></em></p><p><em><em><a href="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref6" target="_blank"><span style="font-family: 'Times New Roman'"><u><span style="color: #800080">[vi]</span></u></span></a><span style="font-family: 'Times New Roman'"> Ibid 2. Page 243-244.</span></em></em></p><p><em><em></em></em></p><p><em><em><a href="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref7" target="_blank"><span style="font-family: 'Times New Roman'"><u><span style="color: #800080">[vii]</span></u></span></a><span style="font-family: 'Times New Roman'"> Ibid 2. Page 247.</span></em></em></p><p><em><em></em></em></p><p><em><em><a href="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref8" target="_blank"><span style="font-family: 'Times New Roman'"><u><span style="color: #800080">[viii]</span></u></span></a><span style="font-family: 'Times New Roman'"> Ibid 5. Page 838.</span></em></em></p><p><em><em></em></em></p><p><em><em><a href="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref9" target="_blank"><span style="font-family: 'Times New Roman'"><u><span style="color: #800080">[ix]</span></u></span></a><span style="font-family: 'Times New Roman'"> Ibid 2. Pages 251, 252.</span></em></em></p><p><em><em></em></em></p><p><em><em><a href="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref10" target="_blank"><span style="font-family: 'Times New Roman'"><u><span style="color: #800080">[x]</span></u></span></a><span style="font-family: 'Times New Roman'"> Ibid 2.</span></em></em></p><p><em><em></em></em></p><p><em><em><a href="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref11" target="_blank"><span style="font-family: 'Times New Roman'"><u><span style="color: #800080">[xi]</span></u></span></a><span style="font-family: 'Times New Roman'"> Ibid 2. Pages 252-254.</span></em></em></p><p> <em><em></em></em></p><p><em><em><span style="font-family: 'Times New Roman'">sikhglobal studies.</span></em></em></p></blockquote><p></p>
[QUOTE="Sikh80, post: 66785, member: 5290"] [FONT='Times New Roman'][SIZE=3]There is both theoretical and practical aspect of a religion in the Vedantic tradition. [I]Sidhanta[/I] is philosophical aspect and [I]Marga[/I] is the method of living that philosophy. In Sikhism [I]Naam Marga[/I] is the theoretical side and [I]Wismad Marga[/I] is the practical side. The distinction is in name otherwise they are the two aspects of the same process.[/SIZE][URL="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn1"][U][SIZE=3][COLOR=#800080][i][/i][/COLOR][i][/i][/SIZE][i][/i][/U][i][/i][/URL][i][/i][/FONT][i] [FONT='Times New Roman'][/FONT] [FONT='Times New Roman'][SIZE=3] [I]Wismad[/I] or wonderful bliss ([I]Anand[/I]) is the aesthetic feeling of wonder. In [I]Wismad[/I] the individual experiences indescribable intensity of wonder and joy. [I]Anubhav[/I] (intuition) feels quite at home. The whole, the experience, the experiencer, and the experienced is one linked unity. It is aesthetical insight leading human being through appearance to reality through world to God.[URL="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn2"][U][COLOR=#800080][ii][/COLOR][/U][/URL] The feeling of this transcendental experience, a feel of wonder and joy is [I]Wismad [/I]and it is indescribable.[URL="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn3"][U][COLOR=#800080][iii][/COLOR][/U][/URL] In this state, the distinction between God and His attributes is lost. Then God is [I]Wismad[/I], the world is [I]Wismad [/I]and the self is [I]Wismad [/I]and all three merge into [I]Wismad.[URL="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn4"][U][COLOR=#800080][iv][/COLOR][/U][/URL][/I] [/SIZE][/FONT] [FONT='Times New Roman'][/FONT] [SIZE=3][I][FONT='Times New Roman'] Gurmukh's[/FONT][/I][FONT='Times New Roman'] mind is towards God, [I]Gyani[/I] is the one who has knowledge, [I]Brahmn Gyani[/I] is the one who has realized God. Such a man does not fear anybody nor does he frighten anybody.[URL="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn5"][U][COLOR=#800080][v][/COLOR][/U][/URL] Mind is capable of good and evil but soul is not. When soul becomes dominant then the attachment of mind with the world is lost. The soul remains unaffected and the mind stays in tune with the soul. All individual’s actions are guided by [I]Bibek Buddhi[/I] in contemplation. Then he or she becomes [I]Jiwan Mukt[/I] - enjoying perfect release while living in this world.[URL="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn6"][U][COLOR=#800080][vi][/COLOR][/U][/URL][/FONT][/SIZE] [FONT='Times New Roman'][/FONT] [FONT='Times New Roman'][SIZE=3] When the individual will is attuned to divine will. Then all activities of life are performed without any mental conflicts. Human being feels one with God and becomes a resident of [I]Begam Pura[/I] - Sinless and Fearless colony, [I]Abchal Nagari[/I] - Everlasting city - the kingdom of God[/SIZE][URL="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn7"][U][SIZE=3][COLOR=#800080][vii][/COLOR][/SIZE][/U][/URL][SIZE=3]. The worshipper always prays for God’s grace and does not expect anything as a necessary fruit of their labours[/SIZE][URL="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn8"][U][SIZE=3][COLOR=#800080][viii][/COLOR][/SIZE][/U][/URL][SIZE=3]. A Sikh does not do anything without first offering an [I]Ardas[/I] - prayer requesting [I]Akal Purakh [/I] to be with him or her at every step. A Sikh goes to [I]Satsang[/I] - Holy Association and listens to [I]Kirtan[/I]. The sacred music speaks of an intense yearning of heart for the divine which is in human being and not in the temple or scripture, nor in images and symbols.[/SIZE][URL="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn9"][U][SIZE=3][COLOR=#800080][ix][/COLOR][/SIZE][/U][/URL][SIZE=3] Gurus insisted on [I]Naam Japna [/I]meditating on God’s name, [I]Kirat Karna [/I]earning an honest living and [I]Wandke Chakna [/I]to share earning’s with fellow beings. These three aspects constitute Guru’s [I]Naam [/I]or [I]Wismad.[URL="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn10"][U][COLOR=#800080][x][/COLOR][/U][/URL][/I][/SIZE][/FONT] [FONT='Times New Roman'][/FONT] [FONT='Times New Roman'][SIZE=3] There are five stages of development in the evolution of individual's inner consciousness. This is the process of transformation which allows the individual to achieve enlightenment through the framework of progression from the self to [I]Naam[/I]. The lowest region is [I]Dharam Khand[/I] (the sphere of law). It is the material environment of human being. In this region human being looks upon things as created by God. The second stage is [I]Gyan Khand[/I] which is the region of reflective imagination. What is perceived by the senses is extended in its vastness. The third stage is [I]Saram Khand[/I], the region of creative imagination. In this realm God's attributes of beauty - the vision is revealed to human being, and he or she sees the infinite creativeness of God. The fourth is [I]Karam Khand[/I] the region of Grace. Here the development of mental outlook has the divine grace, and the divinity itself. The attribute of the realm of grace is [I]Hukam[/I] (Will of God). The fifth and the last realm is [I]Sach Khand[/I] (the realm of Truth) - the realm of Supreme Being - the metaphysical Reality. In [I]Sach Khand[/I] human being's will is in tune with the divine will.[/SIZE][URL="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_edn11"][SIZE=3][COLOR=#800080][U][xi][/U][/COLOR][/SIZE][/URL][/FONT] [SIZE=3][/SIZE][URL="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref1"][FONT='Times New Roman'][U][COLOR=#800080][i][/i][/COLOR][i][/i][/U][i][/i][/FONT][i][/i][/URL][i][FONT='Times New Roman'] Ibid 2. Page 213, 232, and 233.[/FONT] [URL="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref2"][FONT='Times New Roman'][U][COLOR=#800080][ii][/COLOR][/U][/FONT][/URL][FONT='Times New Roman'] Ibid 2. Pages 237-239, and 243.[/FONT] [URL="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref3"][FONT='Times New Roman'][U][COLOR=#800080][iii][/COLOR][/U][/FONT][/URL][FONT='Times New Roman'] Ibid 5. Pages 293, 320, 377 [I]Sukhmani[/I][/FONT] [URL="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref4"][FONT='Times New Roman'][U][COLOR=#800080][iv][/COLOR][/U][/FONT][/URL][FONT='Times New Roman'] Ibid 5. Page 299.[/FONT] [URL="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref5"][FONT='Times New Roman'][U][COLOR=#800080][v][/COLOR][/U][/FONT][/URL][FONT='Times New Roman'] Ibid 5. Page 1425.[/FONT] [URL="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref6"][FONT='Times New Roman'][U][COLOR=#800080][vi][/COLOR][/U][/FONT][/URL][FONT='Times New Roman'] Ibid 2. Page 243-244.[/FONT] [URL="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref7"][FONT='Times New Roman'][U][COLOR=#800080][vii][/COLOR][/U][/FONT][/URL][FONT='Times New Roman'] Ibid 2. Page 247.[/FONT] [URL="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref8"][FONT='Times New Roman'][U][COLOR=#800080][viii][/COLOR][/U][/FONT][/URL][FONT='Times New Roman'] Ibid 5. Page 838.[/FONT] [URL="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref9"][FONT='Times New Roman'][U][COLOR=#800080][ix][/COLOR][/U][/FONT][/URL][FONT='Times New Roman'] Ibid 2. Pages 251, 252.[/FONT] [URL="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref10"][FONT='Times New Roman'][U][COLOR=#800080][x][/COLOR][/U][/FONT][/URL][FONT='Times New Roman'] Ibid 2.[/FONT] [URL="http://www.sikhphilosophy.net/gurmat-vichaar/18940-concept-of-naam-5.html#_ednref11"][FONT='Times New Roman'][U][COLOR=#800080][xi][/COLOR][/U][/FONT][/URL][FONT='Times New Roman'] Ibid 2. Pages 252-254.[/FONT] [FONT='Times New Roman']sikhglobal studies.[/FONT][/i][/i] [/QUOTE]
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