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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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Sikh Sikhi Sikhism
Shabad, Naam, Amrit, Hukam, Guru - Are They Synonyms?
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<blockquote data-quote="Taranjeet singh" data-source="post: 194826" data-attributes="member: 10049"><p>I hope not. </p><p>as per my understanding..</p><p>Your question can be answered in slight details to make things clear. I am told that Gurbani is written and is meant for those who have attained the stage of Brahm- Gyan and those who have not and are fiddling their ways to arrive at conclusions and concepts for themselves and to reach at some respectable stage in terms of realms as stated in Jap ji sahib.</p><p></p><p>In view of this a person is a beginner at initial stages and at appropriate stage he can be called to be a Brahm- Gyani or something equivalent. For a person like me who is a beiginner, I shall always keep my self clear that Guru is different from Hukum and Hukum is different from Naam. We have small explanations whether explicit or implicit in Sri Guru Granth Sahib Ji. Naam is different from shabad e.g. Shabad is Gurbani and Naam is something that is given by the Lord through the Gurus who are stated to be the divine intermediary for this purpose. It is incumbent upon me to keep this difference in mind. If I do not do this I shall not be able to understand the Gurbani. May be if I use these terms interchangeably I may not be proceed ahead at all. I shall not be able to get the message that is being conveyed if I start using these terms as synonyms. </p><p></p><p>It may be after a great practice of reading and Paath and Rehat that one may understand things as stated in Bani of Guru Sahibaan. May be, It is in intermittent stage where one intensifies naam-simran /jaap etc to reach the levels of Brahmgyan or higher spritual gains.It is at this stage that we are given an understanding to understand the Bani in a reasonable manner and we can employ the terms as we are comfortable with.</p><p></p><p>Till I reach that stage I shall keep these terms as distinct and different. Mr. T Singh and Mr. Grewal are very learned persons , in my opinion, that they have debugged the meanings of so simple looking terms and have arrived at some conclusions. I am not yet comfortable with the exegesis of Dr. Sahib Singh as well; How can I use these terms interchangeably, is beyond my comprehension and shall remain so till I find the meaning myself </p><p></p><p>I am happy to employ the terms in very conventional manner. I shall not bother Mr. Grewal or T Singh for what they have authored. May be they are many steps above in the spiritual ladder in so far the understanding of Bani is concerned.</p><p></p><p>For me there is very wide distinction between the terms stated by you.</p><p>May we all be blessed with the understanding in due course of time and may we all meet and see one another in the Last realm of Jap ji Sahib, i.e. Sach khand.</p><p></p><p>All the best to all....</p><p></p><p>E & O E</p></blockquote><p></p>
[QUOTE="Taranjeet singh, post: 194826, member: 10049"] I hope not. as per my understanding.. Your question can be answered in slight details to make things clear. I am told that Gurbani is written and is meant for those who have attained the stage of Brahm- Gyan and those who have not and are fiddling their ways to arrive at conclusions and concepts for themselves and to reach at some respectable stage in terms of realms as stated in Jap ji sahib. In view of this a person is a beginner at initial stages and at appropriate stage he can be called to be a Brahm- Gyani or something equivalent. For a person like me who is a beiginner, I shall always keep my self clear that Guru is different from Hukum and Hukum is different from Naam. We have small explanations whether explicit or implicit in Sri Guru Granth Sahib Ji. Naam is different from shabad e.g. Shabad is Gurbani and Naam is something that is given by the Lord through the Gurus who are stated to be the divine intermediary for this purpose. It is incumbent upon me to keep this difference in mind. If I do not do this I shall not be able to understand the Gurbani. May be if I use these terms interchangeably I may not be proceed ahead at all. I shall not be able to get the message that is being conveyed if I start using these terms as synonyms. It may be after a great practice of reading and Paath and Rehat that one may understand things as stated in Bani of Guru Sahibaan. May be, It is in intermittent stage where one intensifies naam-simran /jaap etc to reach the levels of Brahmgyan or higher spritual gains.It is at this stage that we are given an understanding to understand the Bani in a reasonable manner and we can employ the terms as we are comfortable with. Till I reach that stage I shall keep these terms as distinct and different. Mr. T Singh and Mr. Grewal are very learned persons , in my opinion, that they have debugged the meanings of so simple looking terms and have arrived at some conclusions. I am not yet comfortable with the exegesis of Dr. Sahib Singh as well; How can I use these terms interchangeably, is beyond my comprehension and shall remain so till I find the meaning myself I am happy to employ the terms in very conventional manner. I shall not bother Mr. Grewal or T Singh for what they have authored. May be they are many steps above in the spiritual ladder in so far the understanding of Bani is concerned. For me there is very wide distinction between the terms stated by you. May we all be blessed with the understanding in due course of time and may we all meet and see one another in the Last realm of Jap ji Sahib, i.e. Sach khand. All the best to all.... E & O E [/QUOTE]
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Shabad, Naam, Amrit, Hukam, Guru - Are They Synonyms?
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