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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)
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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)
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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
His Will
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<blockquote data-quote="Sikh80" data-source="post: 66560" data-attributes="member: 5290"><p><strong><a href="http://www.sikhiwiki.org/index.php?title=Compendium_of_TRUE_IDEAs#Step_6:_KNOW_THE_POTENTIAL_OF_YOUR_OWN_INTELLECT" target="_blank"><u><span style="color: #0000ff">BHA'NA</span></u></a></strong> , </p><p>Literally liking, pleasure, <strong>will, wish</strong> or approval, is one of the key-concepts in Sikh thought. In <a href="http://www.sikhiwiki.org/index.php/Sikhism" target="_blank"><u><span style="color: #0000ff">Sikhism</span></u></a>, it refers specifically to God’s will and pleasure. </p><p> </p><p><strong>Raza</strong>, an Arabic term popular in the context of various schools of Sufi thought, also appears frequently in the Sikh texts to express the concept of bhana. </p><p> </p><p> </p><p>According to this concept, <strong>the Divine Will is at the base of the entire cosmic existence</strong>. It was <strong>"His bhana", "His sweet will"</strong> which was instrumental in the world’s coming into being: </p><p><em><strong>“Whenever He pleases He creates the expanse (of the world of time and space) and whenever He desires He (again) becomes the Formless One (all by Himself)”</strong></em> (GG. 294). </p><p>All our actions, our pain and pleasure, our worship, penance and self-discipline, metapsychosis and liberation, heaven and hell, are subject to bhana (GG. 963). </p><p><strong>Bhana or Raza</strong> (pronounced: R'zaa), the Divine Will, expresses itself through <a href="http://www.sikhiwiki.org/index.php/Hukam" target="_blank"><u><span style="color: #0000ff">Hukam</span></u></a>, the Divine Law of nature. Bhana and Hukam are closely related and are often used synonymously. In the very first stanza of <a href="http://www.sikhiwiki.org/index.php/Japji" target="_blank"><u><span style="color: #0000ff">Japji</span></u></a>, <a href="http://www.sikhiwiki.org/index.php/Guru_Nanak" target="_blank"><u><span style="color: #0000ff">Guru Nanak</span></u></a> uses hukam and raza as a compound term. There, is, however, a subtle difference between the two concepts. </p><p>Hukam is the Divine Law while bhana is the Divine Will. The latter is the source of and sanction behind the former; <em><strong>“<a href="http://www.sikhiwiki.org/index.php/Hukam" target="_blank"><u><span style="color: #0000ff">Hukam</span></u></a> is that which you desire”</strong></em> (GG, 17). Hukam is the medium and instrument of the expression and operation of bhana. The basic idea implicit in hukam is its imperative and unimpeachable nature to which man must submit, but such submission is again subject to His bhana. <em><strong>“When He desires He makes man to submit to hukum” (GG, 337)” “In His Will, the Lord makes man submit to His command”</strong></em> (GG, 1093). </p><p>The inexorable <a href="http://www.sikhiwiki.org/index.php/Hukam" target="_blank"><u><span style="color: #0000ff">hukam</span></u></a> having its source in <strong>bhana</strong>, it follows that the latter is equally, even more, inescapable and inevitable subject only to itself in the form of nadar (q.v.). It therefore becomes the duty of man to submit to the Divine Will willingly and gracefully. Submission to raza is thus inherent in the concept of bhana. </p><p>Bhana in the <a href="http://www.sikhiwiki.org/index.php/Sikh" target="_blank"><u><span style="color: #0000ff">Sikh</span></u></a> tradition yields primarily the meaning of Divine Will itself, though taking equal cognizance of the other meaning, viz. the attitude of submission on man’s part to the Will Divine. The latter itself arises out of God’s Will or Grace. In this sense, i.e. bhana as attitude of submission of itself, is defined in <a href="http://www.sikhiwiki.org/index.php/Gurbani" target="_blank"><u><span style="color: #0000ff">Gurbani</span></u></a> as a great gift. As says <a href="http://www.sikhiwiki.org/index.php/Guru_Arjan" target="_blank"><u><span style="color: #0000ff">Guru Arjan</span></u></a>, <em><strong>“The truth is that there is no gift as great as bhana (submission to the Lords’ Will)”</strong></em>. (GG, 1093); says <a href="http://www.sikhiwiki.org/index.php/Guru_Amar_Das" target="_blank"><u><span style="color: #0000ff">Guru Amar Das</span></u></a>, <em><strong>“On whomsoever Thou bestoweth bhana, to him Thy Will is pleasing”</strong></em> (GG, 1064). </p><p>The Divine Will in the sense of inexorable ordinance or law of nature is intimately related to the problem of determinism versus free will. If nothing happens or can happen without the Divine Will, there would be no place for ethics and moral responsibility of man for his actions, good or bad, whereas the <a href="http://www.sikhiwiki.org/index.php/Sikh" target="_blank"><u><span style="color: #0000ff">Sikh</span></u></a> precept keeps reminding man to make the choice: to become acceptable at His portal or remain recalcitrant. Making a choice is a volitional act and pursuing it involves freedom of action. </p><p>Thus <a href="http://www.sikhiwiki.org/index.php/Sikhism" target="_blank"><u><span style="color: #0000ff">Sikhism</span></u></a> positing active participation in life does recognize freedom of action, but “within the contingencies of his finitude.” In this context, the Sikh is required correctly to understand what pleases God, what is His pleasure (bhana). Concentrated attention to and meditation upon the <a href="http://www.sikhiwiki.org/index.php/Guru" target="_blank"><u><span style="color: #0000ff">Guru</span></u></a>’s word helps him in such understanding. Guided by his understanding of bhana, the Sikh is not only free to act but is required to participate, <em><strong>“to battle on in open field with his mind fully in control”</strong></em> (GG, 931). He is supposed to quell his <a href="http://www.sikhiwiki.org/index.php/Haumai" target="_blank"><u><span style="color: #0000ff">haumai</span></u></a> (I-ness, ego), to dedicate his actions to the Lord’s Will and to surrender himself to His raza regards the outcome of his actions. </p><p>311207</p><p>Sikhiwiki</p></blockquote><p></p>
[QUOTE="Sikh80, post: 66560, member: 5290"] [B][URL="http://www.sikhiwiki.org/index.php?title=Compendium_of_TRUE_IDEAs#Step_6:_KNOW_THE_POTENTIAL_OF_YOUR_OWN_INTELLECT"][U][COLOR=#0000ff]BHA'NA[/COLOR][/U][/URL][/B] , Literally liking, pleasure, [B]will, wish[/B] or approval, is one of the key-concepts in Sikh thought. In [URL="http://www.sikhiwiki.org/index.php/Sikhism"][U][COLOR=#0000ff]Sikhism[/COLOR][/U][/URL], it refers specifically to God’s will and pleasure. [B]Raza[/B], an Arabic term popular in the context of various schools of Sufi thought, also appears frequently in the Sikh texts to express the concept of bhana. According to this concept, [B]the Divine Will is at the base of the entire cosmic existence[/B]. It was [B]"His bhana", "His sweet will"[/B] which was instrumental in the world’s coming into being: [I][B]“Whenever He pleases He creates the expanse (of the world of time and space) and whenever He desires He (again) becomes the Formless One (all by Himself)”[/B][/I] (GG. 294). All our actions, our pain and pleasure, our worship, penance and self-discipline, metapsychosis and liberation, heaven and hell, are subject to bhana (GG. 963). [B]Bhana or Raza[/B] (pronounced: R'zaa), the Divine Will, expresses itself through [URL="http://www.sikhiwiki.org/index.php/Hukam"][U][COLOR=#0000ff]Hukam[/COLOR][/U][/URL], the Divine Law of nature. Bhana and Hukam are closely related and are often used synonymously. In the very first stanza of [URL="http://www.sikhiwiki.org/index.php/Japji"][U][COLOR=#0000ff]Japji[/COLOR][/U][/URL], [URL="http://www.sikhiwiki.org/index.php/Guru_Nanak"][U][COLOR=#0000ff]Guru Nanak[/COLOR][/U][/URL] uses hukam and raza as a compound term. There, is, however, a subtle difference between the two concepts. Hukam is the Divine Law while bhana is the Divine Will. The latter is the source of and sanction behind the former; [I][B]“[URL="http://www.sikhiwiki.org/index.php/Hukam"][U][COLOR=#0000ff]Hukam[/COLOR][/U][/URL] is that which you desire”[/B][/I] (GG, 17). Hukam is the medium and instrument of the expression and operation of bhana. The basic idea implicit in hukam is its imperative and unimpeachable nature to which man must submit, but such submission is again subject to His bhana. [I][B]“When He desires He makes man to submit to hukum” (GG, 337)” “In His Will, the Lord makes man submit to His command”[/B][/I] (GG, 1093). The inexorable [URL="http://www.sikhiwiki.org/index.php/Hukam"][U][COLOR=#0000ff]hukam[/COLOR][/U][/URL] having its source in [B]bhana[/B], it follows that the latter is equally, even more, inescapable and inevitable subject only to itself in the form of nadar (q.v.). It therefore becomes the duty of man to submit to the Divine Will willingly and gracefully. Submission to raza is thus inherent in the concept of bhana. Bhana in the [URL="http://www.sikhiwiki.org/index.php/Sikh"][U][COLOR=#0000ff]Sikh[/COLOR][/U][/URL] tradition yields primarily the meaning of Divine Will itself, though taking equal cognizance of the other meaning, viz. the attitude of submission on man’s part to the Will Divine. The latter itself arises out of God’s Will or Grace. In this sense, i.e. bhana as attitude of submission of itself, is defined in [URL="http://www.sikhiwiki.org/index.php/Gurbani"][U][COLOR=#0000ff]Gurbani[/COLOR][/U][/URL] as a great gift. As says [URL="http://www.sikhiwiki.org/index.php/Guru_Arjan"][U][COLOR=#0000ff]Guru Arjan[/COLOR][/U][/URL], [I][B]“The truth is that there is no gift as great as bhana (submission to the Lords’ Will)”[/B][/I]. (GG, 1093); says [URL="http://www.sikhiwiki.org/index.php/Guru_Amar_Das"][U][COLOR=#0000ff]Guru Amar Das[/COLOR][/U][/URL], [I][B]“On whomsoever Thou bestoweth bhana, to him Thy Will is pleasing”[/B][/I] (GG, 1064). The Divine Will in the sense of inexorable ordinance or law of nature is intimately related to the problem of determinism versus free will. If nothing happens or can happen without the Divine Will, there would be no place for ethics and moral responsibility of man for his actions, good or bad, whereas the [URL="http://www.sikhiwiki.org/index.php/Sikh"][U][COLOR=#0000ff]Sikh[/COLOR][/U][/URL] precept keeps reminding man to make the choice: to become acceptable at His portal or remain recalcitrant. Making a choice is a volitional act and pursuing it involves freedom of action. Thus [URL="http://www.sikhiwiki.org/index.php/Sikhism"][U][COLOR=#0000ff]Sikhism[/COLOR][/U][/URL] positing active participation in life does recognize freedom of action, but “within the contingencies of his finitude.” In this context, the Sikh is required correctly to understand what pleases God, what is His pleasure (bhana). Concentrated attention to and meditation upon the [URL="http://www.sikhiwiki.org/index.php/Guru"][U][COLOR=#0000ff]Guru[/COLOR][/U][/URL]’s word helps him in such understanding. Guided by his understanding of bhana, the Sikh is not only free to act but is required to participate, [I][B]“to battle on in open field with his mind fully in control”[/B][/I] (GG, 931). He is supposed to quell his [URL="http://www.sikhiwiki.org/index.php/Haumai"][U][COLOR=#0000ff]haumai[/COLOR][/U][/URL] (I-ness, ego), to dedicate his actions to the Lord’s Will and to surrender himself to His raza regards the outcome of his actions. 311207 Sikhiwiki [/QUOTE]
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Gurmat Vichaar
Gurmat Vichar - Discussions
His Will
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