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Guru Granth Sahib
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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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Simran Experiences - "As The Inner Vision Is Awakened, One Comes To Know One's Own Home, Deep Within
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<blockquote data-quote="Archived_Member16" data-source="post: 165755" data-attributes="member: 884"><p><span style="color: Navy"><strong><span style="font-size: 18px">Spiritual Experience of Naam Simran</span></strong></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><span style="color: Magenta">Tarlochan Singh Mann*</span></span></p><p><span style="color: Navy"><span style="color: Magenta"></span></span></p><p><span style="color: Navy"><span style="color: Magenta">*3 New York Avenue, Stonybrook. N.Y. 11790. U.S.A. This is based on Bandgi-nama by Raghbir Singh Bir.</span></span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Recitation of Gurbani and meditation or Simran are complementary to each other. While Gurbani brings us closer to an understanding of God’s purpose, Simran truly unites us with the divine. Recitation from Guru Granth and repetition of a particular verse roots its sense in our mind in order that the mind is moulded accordingly. Naam - Simran increases concentration and raises levels of consciousness to higher level and unites us with the wonderful Lord, Waheguru.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong>Philosophy of Simran:</strong> As soon as the name of any object is mentioned, its form, nature, attributes, and our re-action to it, rush into our mind, and we visualize the image of the object as picturised and projected. Similarly when we repeat God’s Name our mental picture of God gets picturised before our mind’s eyes. Gur-Bani by projecting the attributes of God helps us to form some sort of mental picture of God. In Simran when we repeat God’s Name this picture grows clearer to us.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Even if we may have no mental concept of God, by mere repetition of His NAME God’s attributes are not only visualized but are also slowly assimilated. Naam-Simran is the secret of simple mindsbecoming Saints.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Peculiar quality of our mind is that if some thing impresses us profoundly and if we repeatedly aspire, by continuous Simran, to be shaped in the pattern of that thing (may be saint, God), we are gradually moulded accordingly:</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">Jaisa sevai taisa hovei. (Sri Guru Granth Sahib Ji)</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong>Methodology of Simran:</strong> Significance and worth of Naam-Simran can be appreciated only by personally practicing Simran persistently, regularly, with patience and perseverance till it becomes a habit, and goes an unceasingly.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong>Recommendations for beginners:</strong> Choice of a secluded and fixed place and regular hours help in inculcating Simran habit. A special room, or a niche in a room, reserved for Simran is very conducive. Time - prescribed is 2.00 A.M. to 4.00 A.M. in Summer and 3.00 to 5.00 A.M. in winter. We can sleep for two hours after Simran before our daily work.</span></p><p><span style="color: Navy"><strong></strong></span></p><p><span style="color: Navy"><strong>Body Pasture </strong>- We should squat cross-legged on the floor as erect as possible. The avoid fatigue a cushion may be used.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong>Tuning the mind</strong> - It is necessary to guard it from wandering and falling into negative thinking and making the entire Naam-Simran exercise of the day a futile venture Modus-operandi for tuning the mind recommended by the author may be followed or each individual should evolve and adopt his own personalized technique.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong>Three Stages of Simran:</strong> The author describes how and why he selected "Wahe-Guru" for Simran in preference to so many other names of God mentioned in Sri Guru Granth Sahib. The first stage of Simran is audible Simran. Lips more and sound is heard. We speak aloud and fix our attention on the sound produced. It is necessary to improve our concentration. If necessary beads of rosary may be used, to start with, but in no case pictures of Gurus be used to improve concentration, as it creates problems in higher spiritual stages as illustrated by our own experiences. The second stage is of mental Simran. When lips cease to move, vocal chords alone help in creating sound rhythm of Wahe-Guru Shabad. For convenience the seeker may synchronize the Simran with the rhythm of breathing, regulating the vibrations of respiration. Uttering Wah on inhaling, and uttering "Guru" on exhaling. This mental Simran focuses our attention and increase our concentration which advances spiritual development. The third stage - The Gentle sound of mental Simran picks up a higher pitch and becomes louder and louder to the exclusion of all external sounds. Mental Simran ceases and this sound seems to come down from navel and is heard from within our entire being. This concentrated Simran raises the level of consciousness and the spiritual development advances to the higher stage. The mind feels perfect peace and gets inebriated with the joy of bliss that defy description. This advanced stage of spiritual development is called stage of ‘SAHAJ’. From this last stage of Simran first stage of "GYAN’ starts and the seeker starts having a number of mystic experiences. But the seeker has to guard against the delusions of this stage viz (1) Ceasing of Simran gives the impression that it is waste of time as there is no worship of God without Simran (2) The seeker is gripped by the sleep of ease called ‘TANDRA’ and seeker is deluded to believe that he has reached the final stage of spiritual progress. This writer follows in details the methodology suggested by Late Sant Attar Singh Mastuana and Baba Nand Singh Kleran helped him to come out of first delusion regarding waste of time. Edward Carpenter’s book ‘A Visit to a Gyani’ redeemed him from the delusion of ‘TANDRA’.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">The other mystic experiences this writer had are -</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">l Discovery of centers of consciousness within the body including cortex of the brain called ‘DASAM DWAR’.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">l Seeing glimpses of sweet cool luminosity.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">l Hearing melodious sounds: punch nad or Anhad nad.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">l Experiencing sweet smells.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">l Low gentle rhythmic sound in the brain inducing bliss and lightness of mind.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">l Getting into peaceful trance/Samadhi.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy">l The realization that the universe is the creation of an all-pervading force beyond our comprehension.</span></p><p><span style="color: Navy"></span></p><p><span style="color: Navy"><strong>source:</strong> <a href="http://www.angelfire.com/realm2/reiki_transcendental/SikhReview/july2000/naam.htm" target="_blank">http://www.angelfire.com/realm2/reiki_transcendental/SikhReview/july2000/naam.htm</a></span></p></blockquote><p></p>
[QUOTE="Archived_Member16, post: 165755, member: 884"] [COLOR="Navy"][B][SIZE="5"]Spiritual Experience of Naam Simran[/SIZE][/B] [COLOR="Magenta"]Tarlochan Singh Mann* *3 New York Avenue, Stonybrook. N.Y. 11790. U.S.A. This is based on Bandgi-nama by Raghbir Singh Bir.[/COLOR] Recitation of Gurbani and meditation or Simran are complementary to each other. While Gurbani brings us closer to an understanding of God’s purpose, Simran truly unites us with the divine. Recitation from Guru Granth and repetition of a particular verse roots its sense in our mind in order that the mind is moulded accordingly. Naam - Simran increases concentration and raises levels of consciousness to higher level and unites us with the wonderful Lord, Waheguru. [B]Philosophy of Simran:[/B] As soon as the name of any object is mentioned, its form, nature, attributes, and our re-action to it, rush into our mind, and we visualize the image of the object as picturised and projected. Similarly when we repeat God’s Name our mental picture of God gets picturised before our mind’s eyes. Gur-Bani by projecting the attributes of God helps us to form some sort of mental picture of God. In Simran when we repeat God’s Name this picture grows clearer to us. Even if we may have no mental concept of God, by mere repetition of His NAME God’s attributes are not only visualized but are also slowly assimilated. Naam-Simran is the secret of simple mindsbecoming Saints. Peculiar quality of our mind is that if some thing impresses us profoundly and if we repeatedly aspire, by continuous Simran, to be shaped in the pattern of that thing (may be saint, God), we are gradually moulded accordingly: Jaisa sevai taisa hovei. (Sri Guru Granth Sahib Ji) [B]Methodology of Simran:[/B] Significance and worth of Naam-Simran can be appreciated only by personally practicing Simran persistently, regularly, with patience and perseverance till it becomes a habit, and goes an unceasingly. [B]Recommendations for beginners:[/B] Choice of a secluded and fixed place and regular hours help in inculcating Simran habit. A special room, or a niche in a room, reserved for Simran is very conducive. Time - prescribed is 2.00 A.M. to 4.00 A.M. in Summer and 3.00 to 5.00 A.M. in winter. We can sleep for two hours after Simran before our daily work. [B] Body Pasture [/B]- We should squat cross-legged on the floor as erect as possible. The avoid fatigue a cushion may be used. [B]Tuning the mind[/B] - It is necessary to guard it from wandering and falling into negative thinking and making the entire Naam-Simran exercise of the day a futile venture Modus-operandi for tuning the mind recommended by the author may be followed or each individual should evolve and adopt his own personalized technique. [B]Three Stages of Simran:[/B] The author describes how and why he selected "Wahe-Guru" for Simran in preference to so many other names of God mentioned in Sri Guru Granth Sahib. The first stage of Simran is audible Simran. Lips more and sound is heard. We speak aloud and fix our attention on the sound produced. It is necessary to improve our concentration. If necessary beads of rosary may be used, to start with, but in no case pictures of Gurus be used to improve concentration, as it creates problems in higher spiritual stages as illustrated by our own experiences. The second stage is of mental Simran. When lips cease to move, vocal chords alone help in creating sound rhythm of Wahe-Guru Shabad. For convenience the seeker may synchronize the Simran with the rhythm of breathing, regulating the vibrations of respiration. Uttering Wah on inhaling, and uttering "Guru" on exhaling. This mental Simran focuses our attention and increase our concentration which advances spiritual development. The third stage - The Gentle sound of mental Simran picks up a higher pitch and becomes louder and louder to the exclusion of all external sounds. Mental Simran ceases and this sound seems to come down from navel and is heard from within our entire being. This concentrated Simran raises the level of consciousness and the spiritual development advances to the higher stage. The mind feels perfect peace and gets inebriated with the joy of bliss that defy description. This advanced stage of spiritual development is called stage of ‘SAHAJ’. From this last stage of Simran first stage of "GYAN’ starts and the seeker starts having a number of mystic experiences. But the seeker has to guard against the delusions of this stage viz (1) Ceasing of Simran gives the impression that it is waste of time as there is no worship of God without Simran (2) The seeker is gripped by the sleep of ease called ‘TANDRA’ and seeker is deluded to believe that he has reached the final stage of spiritual progress. This writer follows in details the methodology suggested by Late Sant Attar Singh Mastuana and Baba Nand Singh Kleran helped him to come out of first delusion regarding waste of time. Edward Carpenter’s book ‘A Visit to a Gyani’ redeemed him from the delusion of ‘TANDRA’. The other mystic experiences this writer had are - l Discovery of centers of consciousness within the body including cortex of the brain called ‘DASAM DWAR’. l Seeing glimpses of sweet cool luminosity. l Hearing melodious sounds: punch nad or Anhad nad. l Experiencing sweet smells. l Low gentle rhythmic sound in the brain inducing bliss and lightness of mind. l Getting into peaceful trance/Samadhi. l The realization that the universe is the creation of an all-pervading force beyond our comprehension. [B]source:[/B] [url]http://www.angelfire.com/realm2/reiki_transcendental/SikhReview/july2000/naam.htm[/url][/COLOR] [/QUOTE]
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