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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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<blockquote data-quote="Ishna" data-source="post: 139857" data-attributes="member: 2709"><p>Ambarsaria ji</p><p></p><p>Apologies for referring to you as 'she'.</p><p></p><p>I'm also aware of the rules about quoting Gurbani that wherever possible the entire shabad should be given to place the sentance into context. I pasted the line from Rehat Maryada with reference to the word Waheguru. Without your level of understanding, to me the rest was not relevant. How can someone paste relevant information if they don't know it's relevant? I should just paste the entire Rehat Maryada? Now you have explained it, I can see how they are relevant.</p><p></p><p>Also, the passages you pasted from Rehat Maryada are in Punjabi and I can't read them. I have my own printed copy of English Maryada and you did provide the link to online - thanks.</p><p></p><p>I don't know if the Punjabi is more clear, but when I read "repeat the name Waheguru" I understand this to mean "say the name Waheguru over and over". Otherwise it would just read "say the name Waheguru"? I'm guessing something has been lost in translation.</p><p></p><p>For reference here is the English:</p><p></p><p><span style="font-family: 'arial'">[SIZE=-1] <span style="color: Green"> <strong> CHAPTER III</strong></span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"><strong> A Sikh's Personal Life</strong></span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"><strong><em> Article III</em></strong></span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"><strong> A Sikh's personal life should comprehend:</strong>-</span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> i. Meditation on Nam (Divine Substance, also translated as the God's attributed self) and the scriptures,</span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> ii. Leading life according to the Guru's teachings and</span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> iii. Altruistic voluntary service.</span> [/SIZE]</span> <span style="font-family: 'arial'">[SIZE=-1]<span style="color: Green"> </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> <strong> Meditating on Nam (Divine Substance) and Scriptures</strong></span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> <strong><em> Article IV </em></strong></span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> 1. A Sikh should wake up in the ambrosial hours (three hours before the dawn), take bath and, concentrating his/her thoughts on One Immortal Being, repeat the name Waheguru (Wondrous Destroyer of darkness). </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> 2. He/she should recite the following scriptural compositions every day : </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> a. The Japu, the Jaapu and the Ten Sawayyas (Quartets) - beginning "Sarwag sudh"-- in the morning.</span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> b. Sodar Rehras comprising the following compositions:- </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> i) nine hymns of the Guru Granth Sahib, <em>occuring in the holy book after the Japuji Sahib</em>, (The Phrase in Italic has been interpolated by the translator to help locate the hymns more conveniently.) the first of which begins with "Sodar" and the last of which ends with "saran pare ki rakho sarma", </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> ii) The Benti Chaupai of the tenth Guru (beginning "hamri karo hath dai rachha" and ending with "dusht dokh te leho bachai", </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> iii) the Sawayya beginning with the words "pae gahe jab te tumre", </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> iv) the Dohira beginning with the words "sagal duar kau chhad kai". </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> v) the first five and the last pauris (stanzas) of Anand Sahib (The object of reciting the Anand as part of Sodar Rehras or at the conclusion of the congregational gathering is just to express joy and gratitude for the communion with the Guru ) and. </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> vi) the Mundawani and the slok Mahla 5 beginning "tera kita jato nahi"- in the evening after sunset.</span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> (c) The Sohila - to be recited at night before going to bed. The morning and evening recitations should be concluded with the Ardas (formal supplication litany). </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> 3 (a)The text (This is a model of the Ardas. It may be adapted to different occasions and for different purposes. However, the initial composition with "Pritham Bhagauti......" and the concluding phrases commencing "Nanak Nam" must not be altered.) of the Ardas : (LIT. Supplication or prayer. in reality, It is a litany comprehending very briefly the whole gamut of Sikh History and enumerating all that Sikhism holds sacred. Portions of it are invocations and prayer for the grant of strength and virtue. It concludes with : O Nanak, may the Nam (Holy) be ever in ascendance : in Thy will, may the good of all prevail ! </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> One absolute Manifest; victory belongeth to the Wondrous Destroyer of darkness. May the might of the All-powerful help! </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> Ode to his might by the tenth lord. </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> Having first thought of the Almighty's prowess, let us think of Guru Nanak. Then of Guru Angad, Amardas and Ramdas - may they be our rescuers! Remember, then, Arjan, Hargobind and Har Rai. Meditate then on revered Har Krishan on seeing whom all suffering vanishes. Think then of Teg Bahadar, remembrance of whom brings all nine treasures. He comes to rescue every where. Then of the tenth Lord, revered Guru Gobind Singh, who comes to rescue every where. The embodiment of the light of all ten sovereign lordships, the Guru Granth - think of the view and reading of it and say, "Waheguru (Wondrous Destroyer of Darkness)". </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> Meditating on the achievement of the dear and truthful ones, including the five beloved ones, the four sons of the tenth Guru, forty liberated ones, steadfast ones, constant repeaters of the Divine Name, those given to assiduous devotion, those who repeated the Nam, shared their fare with others, ran free kitchen, wielded the sword and everlooked faults and shortcomings, say "Waheguru", O Khalsa. </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> Meditating on the achievement of the male and female members of the Khalsa who laid down their lives in the cause of Dharma (religion and righteousness), got their bodies dismembered bit by bit, got their skulls sawn off, got mounted on spiked wheels, got their bodies sawn, made sacrifices in the service of the shrines (Gurdwaras), did not betray their faith, sustained their adherence to the Sikh faith with unshorn hair uptill their last breath, say "Wondrous Destroyer of darkness", O Khalsa.</span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> Thinking of the five thrones (of sikh religious authority) and all Gurdwaras, say "Wondrous Destroyer of darkness", O Khalsa. </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> Now it is the prayer of the whole Khalsa, May the conscience of the whole Khalsa be informed by Waheguru, Waheguru, Waheguru and, in consequence of such remembrance, may total well-being obtain. Wherever there are communities of the Khalsa, may there be Divine protection and grace, the ascendance of the supply of needs and of the holy sword, Protection of the tradition of grace, victory of the Panth, the succour of the holy sword, ascendance of the Khalsa. Say, O Khalsa, "Wondrous Destroyrer of darkness." </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> Unto the Sikhs the gift of the Sikh faith, the gift of the untrimmed hair, the gift of the discipline of their faith, the gift of sense of discrimination, the gift of trust, the gift of confidence, above all, the gift of meditation on the Divine and bath in Amritsar (holy tank of Harmander Sahib, Amritsar). May hymns-singing missionary parties, the flags, the hostels, abide from age to age. May righteousness reign supreme. Say, "Wondrous Destroyer of darkness."</span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> May the Khalsa be imbued with humility and high wisdom! May Waheguru guard its understanding! </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> O Immortal Being, eternal helper of Thy panth, benevolent Lord, bestow on the Khalsa the beneficence of unobstructed visit to and free management of Nankana Sahib (Pakistan) and other shrines and places of the Guru from which the Panth has been separated.</span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> O Thou, the honour of the humble, the strength of the weak, aid unto those who have none to rely on, True Father, Wondrous Destroyer of darkness, we humbly render to you .......... (Mention here the name of the scriptural composition that has been recited or, in appropriate terms, the object for which the congregation has been held.) Pardon any impermissible accretions, omissions, errors, mistakes. Fulfil the purposes of all. </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> Grant us the association of those dear ones, on meeting whom one is reminded of Your name. O Nanak, may the Nam (Holy) be ever in ascendance! in Thy will may the good of all prevail! </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> b) On the conclusion of the Ardas, the entire congregation participating in the Ardas should respectfully genuflect before the revered Guru Granth Sahib, then stand up and call out, "The Khalsa is of the Wondrous Destroyer of darkness : victory also is His." The Congregation should, thereafter, raise the loud spirited chant of Sat Sri Akal (True is the timeless Being). </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> c) While the Ardas is being performed, all men and women in congregation should stand with hands folded. The person in attendance of Guru Granth Sahib should keep waving the whisk standing. </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> d) The person who performs the Ardas should stand facing the Guru Granth Sahib with hands folded. If Guru Granth Sahib is not there, performing the Ardas facing any direction is acceptable. </span></span></p><p><span style="font-family: 'arial'"><span style="color: Green"> e) When any special Ardas for and on behalf of one or more persons is offered, it is not necessary for persons in the congregation other than that person or those persons to stand up. </span>[/SIZE]</span></p><p></p><p></p><p></p><p></p><p>My understanding from the English translation is that one bathes and THEN focuses on God and THEN repeats the name Waheguru. I'm not questioning your practice, I can see how it is logical and practical and that the deficit here would be in my understanding having very little exposure to the Sikh community, language, way of life, etc. Everything I know I've learned from English on the Internet with a tiny amount from camp which included copious amounts of "Waheguru Simran". You can see how I might not be on the same page as you. I'm hoping to learn from you, not criticise you. Sometimes I get the vibe that I might be seen as having an agenda, being unwilling to learn or just being a bit mentally slow. Understand I'm trying to do the best I can with what I have.</p><p></p><p></p><p> </p><p>I'm not sure how I've implied you have pride and that you are better than me. I see you as someone with a great deal more real-world life experience than I do in these matters and I'm pretty sure that someone who has grown up a Sikh in Amritsar knows more about what they're talking about than I do having grown up a white agnostic/Pagan in Australia. I'm sorry if this view is making you feel uncomfortable - it's not my intent.</p><p></p><p>Also, thank you and Gyani ji for the information about the relationship between Naam and nitnem banis. I'll go back to reading this thread now as I'm not sure I have anything constructive to add.</p><p></p><p>Ishna</p></blockquote><p></p>
[QUOTE="Ishna, post: 139857, member: 2709"] Ambarsaria ji Apologies for referring to you as 'she'. I'm also aware of the rules about quoting Gurbani that wherever possible the entire shabad should be given to place the sentance into context. I pasted the line from Rehat Maryada with reference to the word Waheguru. Without your level of understanding, to me the rest was not relevant. How can someone paste relevant information if they don't know it's relevant? I should just paste the entire Rehat Maryada? Now you have explained it, I can see how they are relevant. Also, the passages you pasted from Rehat Maryada are in Punjabi and I can't read them. I have my own printed copy of English Maryada and you did provide the link to online - thanks. I don't know if the Punjabi is more clear, but when I read "repeat the name Waheguru" I understand this to mean "say the name Waheguru over and over". Otherwise it would just read "say the name Waheguru"? I'm guessing something has been lost in translation. For reference here is the English: [FONT=arial][SIZE=-1] [COLOR=Green] [B] CHAPTER III[/B] [B] A Sikh's Personal Life[/B] [B][I] Article III[/I][/B] [B] A Sikh's personal life should comprehend:[/B]- i. Meditation on Nam (Divine Substance, also translated as the God's attributed self) and the scriptures, ii. Leading life according to the Guru's teachings and iii. Altruistic voluntary service.[/COLOR] [/SIZE][/FONT] [FONT=arial][SIZE=-1][COLOR=Green] [B] Meditating on Nam (Divine Substance) and Scriptures[/B] [B][I] Article IV [/I][/B] 1. A Sikh should wake up in the ambrosial hours (three hours before the dawn), take bath and, concentrating his/her thoughts on One Immortal Being, repeat the name Waheguru (Wondrous Destroyer of darkness). 2. He/she should recite the following scriptural compositions every day : a. The Japu, the Jaapu and the Ten Sawayyas (Quartets) - beginning "Sarwag sudh"-- in the morning. b. Sodar Rehras comprising the following compositions:- i) nine hymns of the Guru Granth Sahib, [I]occuring in the holy book after the Japuji Sahib[/I], (The Phrase in Italic has been interpolated by the translator to help locate the hymns more conveniently.) the first of which begins with "Sodar" and the last of which ends with "saran pare ki rakho sarma", ii) The Benti Chaupai of the tenth Guru (beginning "hamri karo hath dai rachha" and ending with "dusht dokh te leho bachai", iii) the Sawayya beginning with the words "pae gahe jab te tumre", iv) the Dohira beginning with the words "sagal duar kau chhad kai". v) the first five and the last pauris (stanzas) of Anand Sahib (The object of reciting the Anand as part of Sodar Rehras or at the conclusion of the congregational gathering is just to express joy and gratitude for the communion with the Guru ) and. vi) the Mundawani and the slok Mahla 5 beginning "tera kita jato nahi"- in the evening after sunset. (c) The Sohila - to be recited at night before going to bed. The morning and evening recitations should be concluded with the Ardas (formal supplication litany). 3 (a)The text (This is a model of the Ardas. It may be adapted to different occasions and for different purposes. However, the initial composition with "Pritham Bhagauti......" and the concluding phrases commencing "Nanak Nam" must not be altered.) of the Ardas : (LIT. Supplication or prayer. in reality, It is a litany comprehending very briefly the whole gamut of Sikh History and enumerating all that Sikhism holds sacred. Portions of it are invocations and prayer for the grant of strength and virtue. It concludes with : O Nanak, may the Nam (Holy) be ever in ascendance : in Thy will, may the good of all prevail ! One absolute Manifest; victory belongeth to the Wondrous Destroyer of darkness. May the might of the All-powerful help! Ode to his might by the tenth lord. Having first thought of the Almighty's prowess, let us think of Guru Nanak. Then of Guru Angad, Amardas and Ramdas - may they be our rescuers! Remember, then, Arjan, Hargobind and Har Rai. Meditate then on revered Har Krishan on seeing whom all suffering vanishes. Think then of Teg Bahadar, remembrance of whom brings all nine treasures. He comes to rescue every where. Then of the tenth Lord, revered Guru Gobind Singh, who comes to rescue every where. The embodiment of the light of all ten sovereign lordships, the Guru Granth - think of the view and reading of it and say, "Waheguru (Wondrous Destroyer of Darkness)". Meditating on the achievement of the dear and truthful ones, including the five beloved ones, the four sons of the tenth Guru, forty liberated ones, steadfast ones, constant repeaters of the Divine Name, those given to assiduous devotion, those who repeated the Nam, shared their fare with others, ran free kitchen, wielded the sword and everlooked faults and shortcomings, say "Waheguru", O Khalsa. Meditating on the achievement of the male and female members of the Khalsa who laid down their lives in the cause of Dharma (religion and righteousness), got their bodies dismembered bit by bit, got their skulls sawn off, got mounted on spiked wheels, got their bodies sawn, made sacrifices in the service of the shrines (Gurdwaras), did not betray their faith, sustained their adherence to the Sikh faith with unshorn hair uptill their last breath, say "Wondrous Destroyer of darkness", O Khalsa. Thinking of the five thrones (of sikh religious authority) and all Gurdwaras, say "Wondrous Destroyer of darkness", O Khalsa. Now it is the prayer of the whole Khalsa, May the conscience of the whole Khalsa be informed by Waheguru, Waheguru, Waheguru and, in consequence of such remembrance, may total well-being obtain. Wherever there are communities of the Khalsa, may there be Divine protection and grace, the ascendance of the supply of needs and of the holy sword, Protection of the tradition of grace, victory of the Panth, the succour of the holy sword, ascendance of the Khalsa. Say, O Khalsa, "Wondrous Destroyrer of darkness." Unto the Sikhs the gift of the Sikh faith, the gift of the untrimmed hair, the gift of the discipline of their faith, the gift of sense of discrimination, the gift of trust, the gift of confidence, above all, the gift of meditation on the Divine and bath in Amritsar (holy tank of Harmander Sahib, Amritsar). May hymns-singing missionary parties, the flags, the hostels, abide from age to age. May righteousness reign supreme. Say, "Wondrous Destroyer of darkness." May the Khalsa be imbued with humility and high wisdom! May Waheguru guard its understanding! O Immortal Being, eternal helper of Thy panth, benevolent Lord, bestow on the Khalsa the beneficence of unobstructed visit to and free management of Nankana Sahib (Pakistan) and other shrines and places of the Guru from which the Panth has been separated. O Thou, the honour of the humble, the strength of the weak, aid unto those who have none to rely on, True Father, Wondrous Destroyer of darkness, we humbly render to you .......... (Mention here the name of the scriptural composition that has been recited or, in appropriate terms, the object for which the congregation has been held.) Pardon any impermissible accretions, omissions, errors, mistakes. Fulfil the purposes of all. Grant us the association of those dear ones, on meeting whom one is reminded of Your name. O Nanak, may the Nam (Holy) be ever in ascendance! in Thy will may the good of all prevail! b) On the conclusion of the Ardas, the entire congregation participating in the Ardas should respectfully genuflect before the revered Guru Granth Sahib, then stand up and call out, "The Khalsa is of the Wondrous Destroyer of darkness : victory also is His." The Congregation should, thereafter, raise the loud spirited chant of Sat Sri Akal (True is the timeless Being). c) While the Ardas is being performed, all men and women in congregation should stand with hands folded. The person in attendance of Guru Granth Sahib should keep waving the whisk standing. d) The person who performs the Ardas should stand facing the Guru Granth Sahib with hands folded. If Guru Granth Sahib is not there, performing the Ardas facing any direction is acceptable. e) When any special Ardas for and on behalf of one or more persons is offered, it is not necessary for persons in the congregation other than that person or those persons to stand up. [/COLOR][/SIZE][/FONT] My understanding from the English translation is that one bathes and THEN focuses on God and THEN repeats the name Waheguru. I'm not questioning your practice, I can see how it is logical and practical and that the deficit here would be in my understanding having very little exposure to the Sikh community, language, way of life, etc. Everything I know I've learned from English on the Internet with a tiny amount from camp which included copious amounts of "Waheguru Simran". You can see how I might not be on the same page as you. I'm hoping to learn from you, not criticise you. Sometimes I get the vibe that I might be seen as having an agenda, being unwilling to learn or just being a bit mentally slow. Understand I'm trying to do the best I can with what I have. I'm not sure how I've implied you have pride and that you are better than me. I see you as someone with a great deal more real-world life experience than I do in these matters and I'm pretty sure that someone who has grown up a Sikh in Amritsar knows more about what they're talking about than I do having grown up a white agnostic/Pagan in Australia. I'm sorry if this view is making you feel uncomfortable - it's not my intent. Also, thank you and Gyani ji for the information about the relationship between Naam and nitnem banis. I'll go back to reading this thread now as I'm not sure I have anything constructive to add. Ishna [/QUOTE]
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