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Vaar Gujari (517-526)
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Gurbani (660-685)
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Gurbani (696-703)
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Vaar Jaitsaree (705-710)
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ਰਾਗੁ ਟੋਡੀ | Raag Todee
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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)
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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)
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ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
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Bhagat Bani (870-875)
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Dakhnee (929-938)
Sidh Gosat (938-946)
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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)
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ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
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Ashtpadiyan (1308-1312)
Chhant (1312)
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Bhagat Bani (1318)
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ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
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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
Need Guidance In Understanding A Line From SGGS
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<blockquote data-quote="hps" data-source="post: 54049" data-attributes="member: 4752"><p><span style="color: blue"><strong>Respected aad ji,</strong></span></p><p> </p><p><span style="color: blue">I have gone through your post as above and have compiled the following questions that you have asked or hinted at. </span></p><p><span style="color: blue">The following is extracted from original post. </span></p><p> </p><p><span style="color: blue">“is it ok. if one starts chanting 'Rama' instead of 'waheguru' in the light of the translation.” </span></p><p><span style="color: blue"><span style="color: darkorange"><em>Citing this line, from Kabeer</em></span>, which is wholly a part of our Guru ji.</span></p><p> </p><p><span style="color: #ff6600"><span style="font-family: 'AnmolLipi'"><span style="font-size: 12px">“khu kbIr AKr duie BwiK ] (329-18, gauVI, Bgq kbIr jI)</span></span></span></p><p><span style="color: #ff6600"><span style="font-size: 12px"><span style="font-family: 'Times New Roman'">Says Kabeer, chant the two letters of the Lord's Name - Raa Maa."</span></span></span></p><p> </p><p><span style="color: blue">Your Basic Questions arising out of your Post would be as follows.</span></p><p> </p><p> </p><p><span style="color: blue">1.</span></p><p><span style="color: blue">“It is important. My problem is that the discussion has become so abstract that the fundamental reason why Kabeer is included in Siri Guru Granth Sahib ji is lost. “</span></p><p> </p><p> </p><p><span style="color: blue">1a.</span></p><p><span style="color: blue">However, it is not OK to chant anything we want if we are thinking beyond the intellectual discourse on God’s name and trying to get a grip on our spiritual and moral identities within the framework of Guru dev ji“</span></p><p> </p><p> </p><p><span style="color: blue">2.</span></p><p><span style="color: blue">How does Guru dev ji teach us to intermingle jivatma and paramatma in its pages?</span></p><p> </p><p><span style="color: blue">2a.</span></p><p><span style="color: blue">“...all life is an interplay of two spiritual principles. One is the personal soul (Jivatma) and the other is God (Paramatma). It is Kabir's view that salvation is the process of bringing into union these two divine principles”</span></p><p> </p><p><span style="color: blue">[2 ans 2a would be the same in meaning]</span></p><p><span style="color: darkorange"><strong>Answers as per my understanding</strong></span></p><p> </p><p> </p><p><span style="color: blue">1.</span></p><p><span style="color: blue">I am grateful for sharing the info about Kabir Sahib ji, that I shall look into when I have the luxury Of time. I have never stated that I want to know the logic of the poetry/verses of Kabir Sahib ji being included in SGGS ji. I accept this as part of our Living Guru. As stated by GuruPyara ji. I do not have the moral right even to peep into this kind of moral questioning to someone in public and in open. And To whom am I questioning , “To the Almighty AS HIS Bani is of divine in nature and was included by the Nanaks who literally composed the SGGS ji. For the mutual benefit I am putting down a page that suggests the basic philosophy and contents of SGGS ji. My basic question is simple ‘will it be ok if I start remembering to the Name of ‘Rama’ instead of ‘wahe guru’/Vahguru. It is solved by the first answer. I am satisfied. I would never dream Of asking the logic of anything that is contained in SGGS. </span></p><p> </p><p><strong><span style="color: darkorange">A BRIEF INTRODUCTION, by Kulbir S. Thind, MD</span></strong></p><p> </p><p><strong><span style="color: darkorange">What is Sri Guru Granth Sahib?</span></strong></p><p> </p><p><span style="color: blue">It is a religious scripture, a compilation of spiritual/mystical hymns with a common philosophy but written by different spiritual masters, prominent saints (Bhagats) and some others spiritual poets from the Indian subcontinent. The different authors who's writing are included in the scripture lived between the twelfth to the seventeenth century and belonged to different faiths and classes/strata of society. This scripture is also called Adi Granth (Adi means original & Granth means scripture) to differentiate it from another Scripture written by the tenth Sikh Guru.</span></p><p> </p><p><strong><span style="color: darkorange">What is unique about Sri Guru Granth Sahib?</span></strong></p><p> </p><p><span style="color: blue">This is the latest of the principal religious scriptures from the Indian subcontinent and this is the only known scripture that contains the original writings from the masters of a major faith know as Sikhism. The compilation of the original scripture was completed by the fifth Sikh Guru, Arjan Dev in 1604. Probably the most unique feature of this scripture is that it contains a universal message of spiritual living for the whole human race.</span></p><p> </p><p><strong><span style="color: darkorange">A brief history of compilation of Sri Guru Granth Sahib</span></strong></p><p> </p><p><span style="color: blue">The founder of Sikhism, Guru Nanak (Guru means a teacher, a spiritual guide) who lived between 1469 to 1539 was a mystic from the early age. He traveled far and wide during his adult life, not only in India but also in various other Asian countries and those of Arabia, over a period of about thirty years. Thus he not only studied and interacted with the Indian culture in its minute form but many other cultures as well. At that time Indian society was mostly ruled by Muslim rulers and it mostly practiced various forms of Hinduism and Islam. However, there were very few spiritualists among the Hindus or Muslims and the society was inflicted with numerous social ills. Guru Nanak had the vision of a true spiritual life that he then preached through the mystical hymns that he wrote and sang. The Sikh Gurus that followed Guru Nanak also preached the same philosophy and many of them wrote mystical hymns of their own. The fifth Sikh Guru, Arjan Dev complied Sri Guru Granth Sahib at Amritsar (North West of India), the spiritual center that he created. Besides the hymns that he wrote himself, he collected the hymns of the first four Sikh Gurus and a number of other saints/spiritualists with similar philosophy and thus compiled the Adi Granth. The volume was written by Bhai Gurdas under the direction of Guru Arjan Dev. Guru Arjan gave the volume to a follower Bhai Bano for binding. The later took it for binding to Lahore and on the way prepared a copy of the original volume. That first copy of the original is known as Bhai Bano's copy. Guru Arjan Dev installed the original Holy Book in 1604 at the Sikh temple (Harmandir Sahib) that he had got constructed at Amritsar. A famous Sikh follower by the name Baba Buddha was appointed as the first Granthi or keeper of the scripture. After the Martyrdom of Guru Arjan Dev in the hands of King Jahangir, Guru Hargobind became the sixth Sikh Guru in 1606. Subsequently Bhai Dhirmal, son of Guru Hargobind got hold of the scripture and refused to give it to the Guru. In 1706, the tenth Sikh Guru, Gobind Singh, when staying at Damdama Sahib (North West India) recompiled Sri Guru Granth Sahib with the help of a close associate Bhai Mani Singh by adding hymns of the ninth Sikh Guru, the father of Guru Gobind Singh, and gave direction to his followers to consider the scripture as the eternal Guru. Thus the scripture is called Sri Guru Granth Sahib (Guru means teacher or guide, Granth means a holy book, whereas Sri & Sahib are respectful adjectives).</span></p><p> </p><p><strong><span style="color: darkorange">Who's hymns are included in Sri Guru Granth Sahib?</span></strong></p><p> </p><p><span style="color: blue">The scripture contains compositions of 6 Sikh Gurus (the first five Gurus and the ninth Guru), seventeen saints/Bhagats (Kabir, Farid, Namdev, Ravidas, Beni, Trilochan, Jaidev, Sundar, Parmanand, Sadna, Ramanand, Dhanna, Pipa, Sain, Soorday, Bhikhan, Mardana); poets Balwand & Sata and eleven Bhattas or poets of the Sikh Gurus (Mathra, Jalap, Harbans, Talya, Salya, Bhal, Kulh Sahar, Nal, Kirat, Gayand, Sadrang).</span></p><p><span style="color: blue">Guru Granth Sahib contains 5894 hymns. 974 hymns are written by the first Guru, 62 by the second Guru, 907 by the third, 679 by the fourth, 2218 by the fifth, and 115 by the ninth Guru. 541 hymns are by sait/Bhagat Kabir. The remaining 381 hymns are by others saints/Bhagats and poets listed above.</span></p><p> </p><p><strong><span style="color: darkorange">Composition (internal structure) of Sri Guru Granth Sahib?</span></strong></p><p> </p><p><span style="color: blue">The scripture in its customary form has 1430 pages. The allocation of pages is like this: 1. Japji 1-8. 2. Musical hymns 8-1351. 3. Salok Sahskriti 1352-1359. 4. Gatha 1359-1361. 5. Funhe l36l-1362. 6. Chaubole 1363-1364. 7. Saloks of Kabir and Farid 1364-1384. 8. Swa-ee-ay (poetry of parise) of the Gurus by the Bhattas 1384-1408. 9. Saloks of the Gurus 1409-1428. 10. Rag Mala, the index of musical measures 1429-1430.</span></p><p><span style="color: blue">Most of the hymns in Sri Guru granth Sahib are classified according to musical forms called Rags. Under each Rag, the hymns are further arranged in the following order :1. Chaupadas, hymns of four verses. 2. Ashtapadas, hymns of eight verses. 3. Long poems. 4. Chhants, Verses of six lines. 5. Short poems. 6. Vars, consisting of two or more Saloks and a Pauri. 7. Poems of Bhagats in the same order.</span></p><p> </p><p><span style="color: blue">The hymns are further classified according to the musical clef (Ghar) in which each is to be sung. Although according to the index of Rags in Ragmala, the total number of Rags and Raginis is 84, but only 31 have been used in Sri Guru Granth Sahib. So the Granth is arranged firstly according to the Rag, secondly, according to the nature or meter of the poem, thirdly by authorship, and fourthly the clef.</span></p><p> </p><p><strong><span style="color: darkorange">What kind of philosophy do the hymns in Sri Guru Granth Sahib reveal?</span></strong></p><p> </p><p><span style="color: blue">Sri Guru Granth Sahib is a treasure of divine knowledge, mysticism and a guide to a spiritual living for anyone who ventures to find instruction from it and live by it. The hymns help us with unwavering belief in God. A description of God is given in the very opening sentence of Guru Granth Sahib, which is called Mool-Mantar (basic creed). and is a Preamble of the first section called Japji: There is One God, He is the Eternal Truth, the Creator, Without Fear, Hate or Enmity, All-Pervading & Everlasting Divine Spirit, Self-Existent, and He is realized by Guru's Grace.</span></p><p><span style="color: blue">We are guided to live a family life and make a truthful living and share the earning with the less fortunate.</span></p><p><span style="color: blue">Lord's praise and meditation upon God's name is emphasized as a way to spirituality. According to the hymns 'spirituality' means love for God and his creation, humility/sweetness, empathy/compassion for others, a feeling of brotherhood with all mankind, contentment, forgiveness, devotion to selfless service of others, sharing resources with those in need, truthful & honest living, to be thankful of Gods gifts (that will count many if we attempt), doing one's best, staying on the right spiritual path and leaving the result to Him and accepting of His will.</span></p><p><span style="color: blue">Hymns tell us that following human attributes take us away from the path of spirituality: Anger, arrogance, self-righteousness, hate/animosity, bigotry, apathy/unconcern for others, being punitive, greed, attachment with worldly goods or beings, lust and falsehood/corruption.</span></p><p><span style="color: blue">Hymns give us a direction not to treat women as inferior and to shed barriers that divide human race, such as racism & cast system.</span></p><p><span style="color: blue"><strong>[source: </strong></span><a href="http://www.gurbanifiles.org/intro.html" target="_blank"><span style="color: blue"><strong>http://www.gurbanifiles.org/intro.html</strong></span></a><span style="color: blue"><strong>]</strong></span></p><p> </p><p><span style="color: blue">1a.</span></p><p><span style="color: blue">Regarding this question to the name that one should chant, It is believed that we should chant ‘Naam’, that, as per the above post, is gifted and graced upon us by the Almighty. WE may get this gift when we are spiritually at a plane that is higher than our present level where our mind prevails and keeps the soul almost in dormant stage so far as the spritual attainment is concerned. It is fine for me that I meditate upon any name unless it is contrary to any scripture the reference Of which I do not possess and I need not also now. God can be remembered by any Name. ‘Ek OngKar’ would be having some link with ‘Om’ or ‘Aum.’ </span></p><p> </p><p><span style="color: blue">SGGS ji has some reference to ‘whaeguru’ at some places.LIke wise there wouldbe reference to Mool mantra as well in Dhan SGGS Ji.</span></p><p> </p><p><span style="color: darkorange"><span style="font-size: 15px"><span style="font-family: 'Samtol'">isrI gurU swihbu sB aUpir mn bc k®Mm syvIAY scw ]5]</span></span><span style="font-family: 'AnmolLipiHeavy'">(1402-11, sveIey mhly cauQy ky, gXMd)</span></span></p><p><span style="color: blue">The Supreme Guru is the Lord and Master over all; so serve the True Guru, in thought, word and deed. ||5||</span></p><p><span style="color: darkorange"><span style="font-size: 18px"><span style="font-family: 'GurbaniAkharThick'">vwihgurU vwihgurU vwihgurU vwih jIau ] </span></span><span style="font-family: 'AnmolLipiHeavy'">(1402-11, sveIey mhly cauQy ky, gXMd)</span></span></p><p> </p><p><span style="color: blue">There may be other references as well. I was forced to look/search into SGGS ji after a post came up showing the name Of waheguru.</span></p><p> </p><p><span style="font-family: 'Garamond'">2.</span></p><p><span style="color: blue">Entire Bani of Dhan SGGS ji is based upon the liberation and merger of the Soul with the Almighty that has been called as Parmatama. I am jus giving one ‘tuk’ that I could locate immediately. It is again reproduced for mutual benefit.</span></p><p> </p><p><span style="color: darkorange"><span style="font-family: 'GurbaniAkharThick'"><span style="font-size: 18px">ijqu imilAY prm giq pweIAY ] </span></span><span style="font-family: 'AnmolLipiHeavy'">(71-19, isrIrwgu, mÚ 1)</span></span></p><p><span style="color: blue">Meeting Him, the supreme status is obtained.</span></p><p> </p><p><span style="color: blue">I am not very knowledgable myself and am looking around to know my faith more closely the way you are doing.</span></p><p><span style="color: blue">2a</span></p><p><span style="color: blue">It is almost similar to the above [i.e at Sl.2 ]</span></p><p> </p><p> </p><p><span style="color: blue">Hope I have answered all the queries. My knowledge is very limited and I am almost like a kid learning ‘abc’.</span></p><p><span style="color: blue">[Kindly correct me if I am wrong. WE should help each other in learning, incidentally I have my question answered . It is a individual experience only, a matter of subjectivity]</span></p><p> </p><p><span style="color: blue">Thx and Regards.</span></p><p></p><p><span style="color: blue">hps</span></p></blockquote><p></p>
[QUOTE="hps, post: 54049, member: 4752"] [COLOR=blue][B]Respected aad ji,[/B][/COLOR] [COLOR=blue][/COLOR] [COLOR=blue]I have gone through your post as above and have compiled the following questions that you have asked or hinted at. [/COLOR] [COLOR=blue]The following is extracted from original post. [/COLOR] [COLOR=blue][/COLOR] [COLOR=blue]“is it ok. if one starts chanting 'Rama' instead of 'waheguru' in the light of the translation.” [/COLOR] [COLOR=blue][COLOR=darkorange][I]Citing this line, from Kabeer[/I][/COLOR], which is wholly a part of our Guru ji.[/COLOR] [COLOR=#ff6600][FONT=AnmolLipi][SIZE=3]“khu kbIr AKr duie BwiK ] (329-18, gauVI, Bgq kbIr jI)[/SIZE][/FONT][/COLOR] [COLOR=#ff6600][SIZE=3][FONT=Times New Roman]Says Kabeer, chant the two letters of the Lord's Name - Raa Maa."[/FONT][/SIZE][/COLOR] [COLOR=blue]Your Basic Questions arising out of your Post would be as follows.[/COLOR] [COLOR=blue]1.[/COLOR] [COLOR=blue]“It is important. My problem is that the discussion has become so abstract that the fundamental reason why Kabeer is included in Siri Guru Granth Sahib ji is lost. “[/COLOR] [COLOR=blue][/COLOR] [COLOR=blue][/COLOR] [COLOR=blue]1a.[/COLOR] [COLOR=blue]However, it is not OK to chant anything we want if we are thinking beyond the intellectual discourse on God’s name and trying to get a grip on our spiritual and moral identities within the framework of Guru dev ji“[/COLOR] [COLOR=blue][/COLOR] [COLOR=blue][/COLOR] [COLOR=blue]2.[/COLOR] [COLOR=blue]How does Guru dev ji teach us to intermingle jivatma and paramatma in its pages?[/COLOR] [COLOR=blue][/COLOR] [COLOR=blue]2a.[/COLOR] [COLOR=blue]“...all life is an interplay of two spiritual principles. One is the personal soul (Jivatma) and the other is God (Paramatma). It is Kabir's view that salvation is the process of bringing into union these two divine principles”[/COLOR] [COLOR=blue][/COLOR] [COLOR=blue][2 ans 2a would be the same in meaning][/COLOR] [COLOR=darkorange][B]Answers as per my understanding[/B][/COLOR] [COLOR=blue]1.[/COLOR] [COLOR=blue]I am grateful for sharing the info about Kabir Sahib ji, that I shall look into when I have the luxury Of time. I have never stated that I want to know the logic of the poetry/verses of Kabir Sahib ji being included in SGGS ji. I accept this as part of our Living Guru. As stated by GuruPyara ji. I do not have the moral right even to peep into this kind of moral questioning to someone in public and in open. And To whom am I questioning , “To the Almighty AS HIS Bani is of divine in nature and was included by the Nanaks who literally composed the SGGS ji. For the mutual benefit I am putting down a page that suggests the basic philosophy and contents of SGGS ji. My basic question is simple ‘will it be ok if I start remembering to the Name of ‘Rama’ instead of ‘wahe guru’/Vahguru. It is solved by the first answer. I am satisfied. I would never dream Of asking the logic of anything that is contained in SGGS. [/COLOR] [COLOR=blue][/COLOR] [B][COLOR=darkorange]A BRIEF INTRODUCTION, by Kulbir S. Thind, MD[/COLOR][/B] [COLOR=blue][/COLOR] [B][COLOR=darkorange]What is Sri Guru Granth Sahib?[/COLOR][/B] [COLOR=blue][/COLOR] [COLOR=blue]It is a religious scripture, a compilation of spiritual/mystical hymns with a common philosophy but written by different spiritual masters, prominent saints (Bhagats) and some others spiritual poets from the Indian subcontinent. The different authors who's writing are included in the scripture lived between the twelfth to the seventeenth century and belonged to different faiths and classes/strata of society. This scripture is also called Adi Granth (Adi means original & Granth means scripture) to differentiate it from another Scripture written by the tenth Sikh Guru.[/COLOR] [COLOR=blue][/COLOR] [B][COLOR=darkorange]What is unique about Sri Guru Granth Sahib?[/COLOR][/B] [COLOR=blue][/COLOR] [COLOR=blue]This is the latest of the principal religious scriptures from the Indian subcontinent and this is the only known scripture that contains the original writings from the masters of a major faith know as Sikhism. The compilation of the original scripture was completed by the fifth Sikh Guru, Arjan Dev in 1604. Probably the most unique feature of this scripture is that it contains a universal message of spiritual living for the whole human race.[/COLOR] [COLOR=blue][/COLOR] [B][COLOR=darkorange]A brief history of compilation of Sri Guru Granth Sahib[/COLOR][/B] [COLOR=blue][/COLOR] [COLOR=blue]The founder of Sikhism, Guru Nanak (Guru means a teacher, a spiritual guide) who lived between 1469 to 1539 was a mystic from the early age. He traveled far and wide during his adult life, not only in India but also in various other Asian countries and those of Arabia, over a period of about thirty years. Thus he not only studied and interacted with the Indian culture in its minute form but many other cultures as well. At that time Indian society was mostly ruled by Muslim rulers and it mostly practiced various forms of Hinduism and Islam. However, there were very few spiritualists among the Hindus or Muslims and the society was inflicted with numerous social ills. Guru Nanak had the vision of a true spiritual life that he then preached through the mystical hymns that he wrote and sang. The Sikh Gurus that followed Guru Nanak also preached the same philosophy and many of them wrote mystical hymns of their own. The fifth Sikh Guru, Arjan Dev complied Sri Guru Granth Sahib at Amritsar (North West of India), the spiritual center that he created. Besides the hymns that he wrote himself, he collected the hymns of the first four Sikh Gurus and a number of other saints/spiritualists with similar philosophy and thus compiled the Adi Granth. The volume was written by Bhai Gurdas under the direction of Guru Arjan Dev. Guru Arjan gave the volume to a follower Bhai Bano for binding. The later took it for binding to Lahore and on the way prepared a copy of the original volume. That first copy of the original is known as Bhai Bano's copy. Guru Arjan Dev installed the original Holy Book in 1604 at the Sikh temple (Harmandir Sahib) that he had got constructed at Amritsar. A famous Sikh follower by the name Baba Buddha was appointed as the first Granthi or keeper of the scripture. After the Martyrdom of Guru Arjan Dev in the hands of King Jahangir, Guru Hargobind became the sixth Sikh Guru in 1606. Subsequently Bhai Dhirmal, son of Guru Hargobind got hold of the scripture and refused to give it to the Guru. In 1706, the tenth Sikh Guru, Gobind Singh, when staying at Damdama Sahib (North West India) recompiled Sri Guru Granth Sahib with the help of a close associate Bhai Mani Singh by adding hymns of the ninth Sikh Guru, the father of Guru Gobind Singh, and gave direction to his followers to consider the scripture as the eternal Guru. Thus the scripture is called Sri Guru Granth Sahib (Guru means teacher or guide, Granth means a holy book, whereas Sri & Sahib are respectful adjectives).[/COLOR] [B][COLOR=darkorange][/COLOR][/B] [B][COLOR=darkorange]Who's hymns are included in Sri Guru Granth Sahib?[/COLOR][/B] [B][COLOR=#ff8c00][/COLOR][/B] [COLOR=blue]The scripture contains compositions of 6 Sikh Gurus (the first five Gurus and the ninth Guru), seventeen saints/Bhagats (Kabir, Farid, Namdev, Ravidas, Beni, Trilochan, Jaidev, Sundar, Parmanand, Sadna, Ramanand, Dhanna, Pipa, Sain, Soorday, Bhikhan, Mardana); poets Balwand & Sata and eleven Bhattas or poets of the Sikh Gurus (Mathra, Jalap, Harbans, Talya, Salya, Bhal, Kulh Sahar, Nal, Kirat, Gayand, Sadrang).[/COLOR] [COLOR=blue]Guru Granth Sahib contains 5894 hymns. 974 hymns are written by the first Guru, 62 by the second Guru, 907 by the third, 679 by the fourth, 2218 by the fifth, and 115 by the ninth Guru. 541 hymns are by sait/Bhagat Kabir. The remaining 381 hymns are by others saints/Bhagats and poets listed above.[/COLOR] [COLOR=blue][/COLOR] [B][COLOR=darkorange]Composition (internal structure) of Sri Guru Granth Sahib?[/COLOR][/B] [COLOR=blue][/COLOR] [COLOR=blue]The scripture in its customary form has 1430 pages. The allocation of pages is like this: 1. Japji 1-8. 2. Musical hymns 8-1351. 3. Salok Sahskriti 1352-1359. 4. Gatha 1359-1361. 5. Funhe l36l-1362. 6. Chaubole 1363-1364. 7. Saloks of Kabir and Farid 1364-1384. 8. Swa-ee-ay (poetry of parise) of the Gurus by the Bhattas 1384-1408. 9. Saloks of the Gurus 1409-1428. 10. Rag Mala, the index of musical measures 1429-1430.[/COLOR] [COLOR=blue]Most of the hymns in Sri Guru granth Sahib are classified according to musical forms called Rags. Under each Rag, the hymns are further arranged in the following order :1. Chaupadas, hymns of four verses. 2. Ashtapadas, hymns of eight verses. 3. Long poems. 4. Chhants, Verses of six lines. 5. Short poems. 6. Vars, consisting of two or more Saloks and a Pauri. 7. Poems of Bhagats in the same order.[/COLOR] [COLOR=blue][/COLOR] [COLOR=blue]The hymns are further classified according to the musical clef (Ghar) in which each is to be sung. Although according to the index of Rags in Ragmala, the total number of Rags and Raginis is 84, but only 31 have been used in Sri Guru Granth Sahib. So the Granth is arranged firstly according to the Rag, secondly, according to the nature or meter of the poem, thirdly by authorship, and fourthly the clef.[/COLOR] [COLOR=blue][/COLOR] [B][COLOR=darkorange]What kind of philosophy do the hymns in Sri Guru Granth Sahib reveal?[/COLOR][/B] [COLOR=blue][/COLOR] [COLOR=blue]Sri Guru Granth Sahib is a treasure of divine knowledge, mysticism and a guide to a spiritual living for anyone who ventures to find instruction from it and live by it. The hymns help us with unwavering belief in God. A description of God is given in the very opening sentence of Guru Granth Sahib, which is called Mool-Mantar (basic creed). and is a Preamble of the first section called Japji: There is One God, He is the Eternal Truth, the Creator, Without Fear, Hate or Enmity, All-Pervading & Everlasting Divine Spirit, Self-Existent, and He is realized by Guru's Grace.[/COLOR] [COLOR=blue]We are guided to live a family life and make a truthful living and share the earning with the less fortunate.[/COLOR] [COLOR=blue]Lord's praise and meditation upon God's name is emphasized as a way to spirituality. According to the hymns 'spirituality' means love for God and his creation, humility/sweetness, empathy/compassion for others, a feeling of brotherhood with all mankind, contentment, forgiveness, devotion to selfless service of others, sharing resources with those in need, truthful & honest living, to be thankful of Gods gifts (that will count many if we attempt), doing one's best, staying on the right spiritual path and leaving the result to Him and accepting of His will.[/COLOR] [COLOR=blue]Hymns tell us that following human attributes take us away from the path of spirituality: Anger, arrogance, self-righteousness, hate/animosity, bigotry, apathy/unconcern for others, being punitive, greed, attachment with worldly goods or beings, lust and falsehood/corruption.[/COLOR] [COLOR=blue]Hymns give us a direction not to treat women as inferior and to shed barriers that divide human race, such as racism & cast system.[/COLOR] [COLOR=blue][B][source: [/B][/COLOR][URL="http://www.gurbanifiles.org/intro.html"][COLOR=blue][B]http://www.gurbanifiles.org/intro.html[/B][/COLOR][/URL][COLOR=blue][B]][/B][/COLOR] [COLOR=blue]1a.[/COLOR] [COLOR=blue]Regarding this question to the name that one should chant, It is believed that we should chant ‘Naam’, that, as per the above post, is gifted and graced upon us by the Almighty. WE may get this gift when we are spiritually at a plane that is higher than our present level where our mind prevails and keeps the soul almost in dormant stage so far as the spritual attainment is concerned. It is fine for me that I meditate upon any name unless it is contrary to any scripture the reference Of which I do not possess and I need not also now. God can be remembered by any Name. ‘Ek OngKar’ would be having some link with ‘Om’ or ‘Aum.’ [/COLOR] [COLOR=blue][/COLOR] [COLOR=blue]SGGS ji has some reference to ‘whaeguru’ at some places.LIke wise there wouldbe reference to Mool mantra as well in Dhan SGGS Ji.[/COLOR] [COLOR=darkorange][SIZE=4][FONT=Samtol]isrI gurU swihbu sB aUpir mn bc k®Mm syvIAY scw ]5][/FONT][/SIZE][FONT=AnmolLipiHeavy](1402-11, sveIey mhly cauQy ky, gXMd)[/FONT][/COLOR] [COLOR=blue]The Supreme Guru is the Lord and Master over all; so serve the True Guru, in thought, word and deed. ||5||[/COLOR] [COLOR=darkorange][SIZE=5][FONT=GurbaniAkharThick]vwihgurU vwihgurU vwihgurU vwih jIau ] [/FONT][/SIZE][FONT=AnmolLipiHeavy](1402-11, sveIey mhly cauQy ky, gXMd)[/FONT][/COLOR] [COLOR=blue][/COLOR] [COLOR=blue]There may be other references as well. I was forced to look/search into SGGS ji after a post came up showing the name Of waheguru.[/COLOR] [FONT=Garamond]2.[/FONT] [COLOR=blue]Entire Bani of Dhan SGGS ji is based upon the liberation and merger of the Soul with the Almighty that has been called as Parmatama. I am jus giving one ‘tuk’ that I could locate immediately. It is again reproduced for mutual benefit.[/COLOR] [COLOR=darkorange][FONT=GurbaniAkharThick][SIZE=5]ijqu imilAY prm giq pweIAY ] [/SIZE][/FONT][FONT=AnmolLipiHeavy](71-19, isrIrwgu, mÚ 1)[/FONT][/COLOR] [COLOR=blue]Meeting Him, the supreme status is obtained.[/COLOR] [COLOR=blue][/COLOR] [COLOR=blue]I am not very knowledgable myself and am looking around to know my faith more closely the way you are doing.[/COLOR] [COLOR=blue]2a[/COLOR] [COLOR=blue]It is almost similar to the above [i.e at Sl.2 ][/COLOR] [COLOR=blue][/COLOR] [COLOR=blue][/COLOR] [COLOR=blue]Hope I have answered all the queries. My knowledge is very limited and I am almost like a kid learning ‘abc’.[/COLOR] [COLOR=blue][Kindly correct me if I am wrong. WE should help each other in learning, incidentally I have my question answered . It is a individual experience only, a matter of subjectivity][/COLOR] [COLOR=blue][/COLOR] [COLOR=blue]Thx and Regards.[/COLOR] [COLOR=blue][/COLOR] [COLOR=blue]hps[/COLOR] [/QUOTE]
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Need Guidance In Understanding A Line From SGGS
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